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 LIBRARY OF CONGRESS. 
 
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 THE BOOK OF ISEAEL. 
 
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 ' COPYRIGHT BY THE AUTHOR, 
 1882. 
 PUBLISHED BY 
 
 .JR. H. WISDOM & CO., Chicago. 
 
J^ IDSVONIKN 
 
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 The Vision of Science^ 
 penetrated many fields of 1 
 physical knowledge before 
 it could lift the veil of the] 
 Soul and survey the wonderful mech- 
 anism of the mind, from which arose 
 the noble achievments that have built 
 up civilization and glorified the race. 
 Here alone it found the laws and ] 
 . the conditions of universal happiness. 
 
4 SEPHERVA. 
 
 Three great factors have been at work in the 
 life of individuals and of nations. These factors 
 are the Intellect, the Feelings, and the Will of 
 man. They have produced Knowledge, Social life, 
 and Industry. 
 
 Knowledge and Labor are the two hands with 
 which the work of the world is done. They are 
 the two instruments through which the Feelings 
 must always be expressed. The office of Science, 
 in its maturity, is not to suppress the emotions of 
 the human heart. The highest work of science is 
 to lift the veil of mystery from the mechanism of 
 our inner life, and to furnish a clear and supreme 
 guide in all the forms of personal conduct, and in 
 the structure of civil society. 
 
 Design of this Book. We may consider the liv- 
 ing framework of the human mind and body, as 
 governed by twelve general laws. Each one of 
 these laws has one chapter of the Book given to 
 its elaborate exposition. The minor laws will be 
 found included under these general ones. They 
 form the constitution of man, as an individual and 
 as a member of society. 
 
 All through the historic ages, and among all civ- 
 ilized nations, we may find fragments of the truths 
 which are united under the light of these twelve 
 laws into one clear System of Life. They have 
 been elaborated by the work of many hands. But 
 they were only fragments until the uniting laws 
 were discovered. 
 
 This work has been done in our own time. First, 
 by the physiologists who studied the mind in con- 
 nection with the nervous mechanism and thus 
 traced the location of the mental powers in the 
 brain and body, and to some extent unfolded the 
 
THE CONCEPTION OF LAW. 5 
 
 law of the phases of life. Twenty-one years since, 
 in the year of Israel 3445, the ten remaining laws 
 of man's mental constitution were discovered. 
 When this was done, it was at once seen that they 
 included the forms and the methods of a great 
 and perfect system of Social life, of Civil govern- 
 ment and of Integral Education and Culture. 
 They thus reach the most central interests of hu- 
 man life. 
 
 But these discoveries gave a still more surpris- 
 ing result. For they furnished the very first ex- 
 planation of the great Doctrines of the Bible, and 
 of the character, the mission, and the symbols .of 
 the ancient nation of Israel, and they show why its 
 record stands as the central fact in the world's his- 
 tory. 
 
 The author occupied twelve years of close and 
 careful labor in working out the details and de- 
 monstrations of these laws, and in comparing the 
 immense mass of facts upon which they rest. Not 
 only all human history and experience, but every 
 branch of science and art, was laid under contribu- 
 tion in this extended examination. 
 
 The most direct proof of the truths stated in 
 this book, is found in the fact that they precisely 
 and clearly explain the phenomena of our inner 
 and outer life. The detailed proof of these laws 
 would fill many volumes. The most important 
 laws in this book rest upon mathematical proof, 
 and however condensed the demonstrations given, 
 they are conclusive and final, and they cannot be 
 refuted by logical forms of argument. Each one 
 will stand the most rigorous tests of science. 
 
 The Conception of Law. In the childhood of 
 the world, man looked upon nature everywhere as 
 
b SEPHERVA. 
 
 unstable, arbitrary and disorderly. It is only 
 through science that we perceive the order and sta- 
 bility, the majesty and universality of her laws. 
 Beneath all the changing and disconnected sur- 
 faces of objects and events, science reveals the 
 play of eternal harmonies. 
 
 The man of science observes, classifies, and an- 
 alyzes the objects of nature and their actions, in 
 each domain he may seek to explore. He does 
 more than this. He institutes experiments and 
 evokes new phenomena. Through these methods 
 he finds those regular forms of structure and those 
 uniform methods of action which he terms the 
 Laws of Nature. 
 
 He discovers that the atoms of spirit and of 
 matter possess inherent forms and powers. Each 
 one has its own modes of behavior, its intrinsic 
 laws of form and action. Thus the laws of nature 
 are within each object, and inseparable from it. 
 They are not external rules or forces which the ob- 
 jects are compelled to obey. Hence these laws 
 were never created, they are as eternal as matter 
 and spirit. 
 
 The grouping of facts into the form of laws is 
 the work of science. The lower steps of science 
 are called Common Sense. In its higher stages of 
 development, science always measures. It reveals 
 to us exact relations of quantity. Thus, for exam- 
 ple, common observation teaches us that watermay 
 be converted into steam by being heated. But 
 science shows us the exact amount of heat re- 
 quired to produce this change. 
 
 All science is practical knowledge, for it is based 
 upon an exact acquaintance with the objects of na- 
 ture. It differs from other knowledge in possessing 
 
CRITERION OF TRUTH. 7 
 
 system, clearness, and certainty, in place of 
 disorder, obscurity and uncertainty. 
 
 Criterion of Truth. As the lungs of all men are 
 adapted to breathe the air, so the intellectual fa- 
 culties of all men are adapted by nature to per- 
 ceive and understand the laws which rule our own 
 being, and those which relate us to the varied ob- 
 jects of the universe. 
 
 Every truth, every law, bears a fixed relation to 
 the mental constitution of man. Therefore, when 
 it is once fully understood, it must appear essen- 
 tially the same to all miads. 
 
 Nature is not a system of jugglery. It was not 
 contrived to mystify and perplex man. Every hu- 
 man being has an eternal right to understand the 
 material and spiritual laws of nature. The meth- 
 ods of science apply to all of these with equal 
 force and completeness. 
 
 The means of proof in science are open to all 
 persons. But they must take the proper steps and 
 institute the necessary conditions of proof. Thus it 
 is a truth of science that in any circle every part 
 of the circumference is equally distant from its cen- 
 tre. It is another truth that in a right angled tri- 
 angle the squares erected on its two shorter sides 
 are together equal to that erected on its longer 
 side. And any person can convince himself of 
 these truths by simply drawing the circle and the 
 squares. And so of all truths in science. They 
 never rest upon personal authority, or the testi- 
 mony of witnesses, like truths received alone 
 through inspiration. Thus science is the only 
 standard of truth to which all men can agree, for 
 it is the only one where the proof is always open 
 to examination. 
 
8 SEPHERVA. 
 
 It is true that men differ in their capacity 
 to investigate. The scientist makes allow- 
 ance for this difference under the head of Person- 
 al Equation. 
 
 If we impose any doctrine or belief upon any 
 person, then we violate a law of his reason. For 
 through that faculty he has an eternal right to ex- 
 amine any and every idea presented to him, and 
 to have its truth clearly demonstrated before he is 
 obliged to accept it. When such demonstration 
 is made, then he accepts it by a necessity of his 
 intellectual nature. No persons actuated by the 
 true spirit of science could ever persecute those 
 who differed from themselves, or seek by physical 
 force to make others adopt their ideas and practi- 
 ces. 
 
 Forms of Knowledge. In classifying the branch- 
 es of knowledge for the purpose of study, two meth- 
 ods present themselves. By the older and now 
 prevalent mode we should form three great branch- 
 es, Art, Letters, and Science, and arrange the sub- 
 divisions of these as in the table " Analysis of 
 Knowledge." The central branch is the store- 
 house of knowledge, while Science explains laws, 
 and Art applies these in the practical work of life. 
 
 The difference between Science and Philosophy 
 has been admirably stated as follows : 
 
 Science expresses in a single formula, a particu- 
 lar truth respecting a particular order of phenom- 
 ena. 
 
 Philosophy expresses in a single formula a gen- 
 eral truth respecting all phenomena. 
 
 Art consists of rules by which work is to be done. 
 Skill is the mental and physical qualification re- 
 quired for the application of these rules. 
 

 CHAPTER FIRST. 
 
 PHYSICAL LIFE. 
 
 Within the luman body three 
 kinds of artizans carry on the un- 
 ceasing work of life. Some are 
 engaged in taking the elements of 
 ^Air, Water and Food, and, after 
 changing the form of these, they 
 "*T carry them to the various parts of 
 
 the body, to sustain its action and to build up its 
 wasted tissues. The organs which do this work, 
 constitute the Nutritive System. 
 
 Another kind of organs consist of bundles of 
 delicate tubules, which carry messages to and from 
 all parts of the body, and center in the brain and 
 other collections of nerve cells. These organs 
 form the Nervous System with its three-fold func- 
 tions of Thinking, Feeling and Volition. 
 
10 SEPHERVA. 
 
 All parts of the body are instruments for ex- 
 pressing the mind. They are united in relations 
 of the closest sympathy. For this reason we must 
 briefly consider the functions of the body as the 
 basis of all mental phenomena. 
 
 If we do not understand the structure, the use 
 and the care of these organs, then we will be very 
 liable to do many things to injure them, and thus 
 bring disease, pain and death upon ourselves. The 
 science which teaches us this important knowledge 
 is Physiology. When extended so as to include 
 all living things, it is called Biology. A minute 
 classification of the vital functions is given in the 
 table at the close of this chapter.^ 
 
 Nutrition The work of digestion commences 
 in the mouth, where the food is masticated by 
 thirty-two teeth, and mixed with saliva from the 
 parotid, the submaxillary and the sublingual glands. 
 The food then passes along the pharnyx and 
 down the esophagus to the stomach. The multi- 
 tude of peptic glands then pour out the gastric 
 juice, and this mixes with, or dissolves and digests, 
 the albuminous parts of the food. As this process 
 goes on, the mass of digested food passes through 
 the pylorus and along the small intestine. Here 
 it meets the juice of the pancreas and of the intes- 
 tinal glands, and these complete the work of diges- 
 tion by dissolving the fats, the starch and the sugar 
 of the food. 
 
 The pulpy mass of the food is now called chyme, 
 and it is forced slowly along over the mucous coat 
 of the small intestine. From this coat a vast 
 multitude of minute points, called villuses, project 
 into the passing current of chyme. Within each 
 one is the commencement of a little tube or lacteal. 
 
BASIS OF MIND. 11 
 
 The lacteals absorb the nutritious part of the 
 food and carry it through the mesenteric glands to 
 the chyle cyst. These glands modify the charac- 
 ter of the current of chyle. They commence the 
 work of organizing its materials into plastic cells. 
 Reaching the chyle cyst, the milky liquid is car- 
 ried up the thoracic duct, to the left side of the neck, 
 where it is poured into the left subclavian vein. 
 The chyle is thus mixed with the current of ve- 
 nous blood, and carried tc the heart. Before 
 tracing this farther, we must briefly consider the 
 character of the chyle itself. 
 
 Our food contains three groups of elements : 
 
 First, the Proteid group, as gluten, albu- 
 men, fibrine and caseine. Each of these contain 
 carbon, oxygen, hydrogen, and nitrogen, with les- 
 ser proportions of phosphorus, sulphur and mineral 
 salts, as shown in the molecule of Bioplasm. The 
 proteid group of food contains all the essential 
 elements of nutrition. The tissues of the body 
 have the same chemical composition, and they can 
 all be formed from its materials. 
 
 Second, the Amyloid group includes starch, gum, 
 sugar and the oils and fats. Each of these con- 
 tains carbon, oxygen and hydrogen. They fur- 
 nish elements to be used in forming the fats of the 
 body, and for muscular action. In the process of 
 digestion starch is changed to glucose before it 
 can be assimilated. 
 
 Third, the Mineral group, including air, water 
 and sodium chloride. Water contains oxygen and 
 hydrogen, and air contains oxygen, nitrogen and 
 traces of carbonic oxide. 
 
 A grain of wheat cut across, will show us how 
 these elements are stored up in the food. The 
 
12 >EPHERVA. 
 
 interior contains the starch cells, and the layer of 
 trluten cells lies next to the bran. Here also are 
 stored the iron and silica. In our food we require 
 each day, 30.500 grains of water, 2,000 grains of 
 proteids. 5,200 grains of amyloids, and 1,200 of 
 the minerals. 
 
 We may now trace the distribution of these ma- 
 terials of life from the heart to all parts of the body. 
 When once emptied into the veins, the current of 
 chyle can not be distinguished from the blood. 
 Both enter the right auricle of the heart. This 
 contracts, and forces the blood into the ricrht ventri- 
 cle. The latter contracts in turn, driving the blood 
 through the pulmonary arteries into the lungs. 
 There it passes through the capillaries, over the 
 clustered air cells, and is changed by the air which 
 these 300,000 cells contain. The blood changes 
 from a dark or bluish crirnsom, to a bright scarlet 
 color. The air imparts oxygen to the blood, and 
 removes its carbonic oxide, watery vapor, and re- 
 mains of wasted tissues. Seventeen times a min- 
 ute the supply of air in the lungs is renewed by 
 breathing. 
 
 The blood is returned to the heart by the pul- 
 monary veins, and is poured into the left auricle. 
 This chamber contracts, sending the blood into the 
 left ventricle. The contraction of this ventricle 
 forces the blood into the aorta, and through the 
 branches of this artery the blood is carried to every 
 part of the body, renewing the tissus of each or- 
 gan, and supplying them with force for their ac- 
 tivities. 
 
 The act of growth or nutrition takes place only 
 when the blood reaches the capillaries, or minute 
 arteries and veins which surround the cell tissues 
 
the ORGAKfi MP :■: :::>\ 13 
 
 of all the organs. Nutrition involves m Jtit 
 
 >, or the issage of liquids and eases through 
 
 -ement membranes, covered with epithelial 
 cells. 
 
 The blood is sent to all parts of the body by the 
 arteries, and it is returned to the heart through the 
 veins and lymphatics. 
 
 The veins from the intestines, stomach, spleen 
 and kidneys, unite to form the portal vein. This 
 enters the liver, branches around the he f :■.:: sells, 
 and these separate the bile an 1 sugar from the 
 passing current. The venous blood then goes to 
 th : b 
 
 The ki Ineys separate urea, water and salts, from 
 arterial blood. The perspiratory glands of the 
 skin also eliminate part of the waste products of 
 the system. 
 
 In the corpuscles :: the kidneys, the Renal 
 tery is seen to end in a toft, within the Glomerulus. 
 The latter is formed of layers of jells, whi sh sej st- 
 riate the secretion of the kidneys. This is passed 
 along the oriniferous tube of each minute lobule, 
 and thence into the pelvis of the kidney, and alons* 
 the ureter to the bladder, to be finally eliminated 
 from the be 
 
 Motive System. The four hundred ind seventv 
 mu-:_ — : the human body are disp :ised in layers. 
 They consist of bundles of minute cells : as shown 
 in Figure 1. Tney u - attached to the bones as 
 levers, and move them by contraction. 
 
 A current of nerve force is sent from the brain, 
 or from other nerve centers, and this polarizes the 
 muscle cells. One end of each cell is made nega- 
 tive, and the other end positive. TThen thus op- 
 positely charged, the twe ends approach ea 
 
14 SEPHERVA. 
 
 other, and thus the entire muscle is contracted or 
 shortened about one-third. When the charge of 
 nerve force is withdrawn, the cells return to their 
 former position, and thus the whole muscle relaxes. 
 
 In the chart of the Nervous System, the large 
 muscles of the upper arm are shown. The nerve 
 is seen at BR, and the Biceps muscle is drawn with 
 the cells immensely enlarged. This muscle, at- 
 tached to the radius, at R, raises the forearm by its 
 contraction. 
 
 The Skin presents an example of the nervous, 
 nutritive and motive systems combined. Its pro- 
 tecting layers of the epidermis, and its elastic and 
 contracting fibers, belong to the motive system. 
 Its multitude of sensitive nerves are an important 
 part of the nervous system. And its perspiratory, 
 sebaceous and hair glands belong to the system of 
 nutrition. The 5,000,000 of pores in the skin form 
 an extensive system of drainage for the waste 
 matters of the body, and justify the importance 
 attached to bathing and cleanliness. 
 
 The Nervous System. The large figure in the 
 chart of the nervous system, exhibits a side 
 view of the brain and a back view of the body. 
 
 The Nervous System includes the Brain, the 
 Nutro-nerves, and the Sensi-motor nerves. 
 
 On the left side of the body the muscles of the 
 back have been removed. This displays the chain 
 of nerve centers and fibres which form the great 
 sympathetic or Nutro system of nerves. These 
 lie back of the heart, lungs, stomach and other 
 digestive organs, and are on each side of the body. 
 They govern the action of all these organs. Each 
 of these centers also sends a bundle of fibres to 
 the spinal cord, and receives one in turn. The 
 
THE NERVOUS SYSTEM. 15 
 
 chief center of the nutro system, is the gasterus 
 or solar plexus and ganglion, back of the Stomach, 
 marked G. The Cardiacus is the center back of 
 the heart, and the Pelvicus is the chief center of 
 the pelvis. 
 
 Sensi-motors. The spinal cord consists of a 
 vast multitude of fibres and cells. The motor 
 fibres branch off to the muscles of the body, and 
 the sensory fibres to the skin. Other bundles of 
 sensory and motor fibres, like those in the face, 
 branch directly from the brain. 
 
 In the eye, the nerves terminate in rods and 
 cones l-10,000th of an inch in diameter. See 
 figure 7. These vibrate to the different waves of 
 light, and carry into the brain the picture formed 
 on the black pigment of the eye. This is the vi- 
 tal part of vision. 
 
 The nerves in the ear are distributed to the oto 
 liths or ear stones ; to the ends of the semi-circu- 
 lar canals ; and to the vibrating fibres of Corti in 
 the cochlea. These parts perceive the intensity, 
 quality and pitch of sounds. 
 
 The nerves of Touch terminate in the micro- 
 scopic papilla of the skin as seen in figure 6. 
 
 Centers. In all the centers of nervous action 
 we find cells and fibres associated. The structure 
 of these may be understood from figure 5 in the 
 engraving of the Nervous System. This figure is 
 magnified 350 diameters. Both the fibres and the 
 cells, in the brain, have an average diameter of 
 about the 1-1 500th part of an inch. This would 
 give at least 3,000,000,000, in each hemisphere of 
 the brain. 
 
 The nerve cell has a nucleus, surrounded by 
 layers of membranes and granules, and traversed 
 
10 
 
 SE1-HERVA. 
 
NERVOUS SYSTEM. 17 
 
 by delicate prolongations of the fibres. From the 
 cell processes extend and connect it with adjacent 
 cells. 
 
 The nerve fibre, or to describe it more accurately, 
 nerve tubule, contains a conducting substance, the 
 axis cylinder, or band axis. A membrane encloses 
 this axis, and is in turn surrounded by an insulat- 
 ing sheath. A part of the sheath has been cut 
 away so as to show the axis. The tubule is filled 
 with a conducting substance, because it is a cur- 
 rent motion or nerve force, and not a liquid which 
 is to be carried along its channel. 
 
 The sheath insulates the nerve current as it 
 flows along the cylinder so that no part of the cur- 
 rent may escape to the tubules which lie beside it. 
 But when a current reaches a center, where the 
 cells are, it may readily flow from one cell to 
 another, both through the cell walls and through 
 the processes which connect the cells with each 
 other. 
 
 The nerve cells are like the magnetic battery, 
 and the fibres are like the conducting wires of the 
 telegraph. 
 
 The office of the nerve cells is to receive and 
 retain impressions, and to originate or modify 
 nerve force, while the fibres are the channels for 
 its transmission. 
 
 Along these conducting tubes the waves of 
 thought, of feeling, and of will, flow swiftly in 
 delicate lines of living light. Touch your finger, 
 and the current will flow up the nerves of the hand 
 and arm until it reaches the cells of the spinal 
 cord and the brain, and makes its impression on 
 them. Then, and not till then, you are conscious 
 that the finger has been touched. 
 
18 SEPHEKVA. 
 
 The office of the nerve's is three fold, directive, 
 sympathetic, and responsive. They are lines of 
 communication between all parts of the animal 
 body. Through these we are conscious of pleas- 
 ure and pain. The doors of sensation open for 
 the entrance of knowledge, aud the motor nerves 
 carry the directing impulses to the muscles. The 
 conditions of each organ of the body are conveyed 
 through the sensory nerves to the nerve centers, 
 and become the source of responsive movements. 
 
 The Brain. The highest of all living structures 
 is the human brain. Yet it was the last one in na- 
 ture to yield its secrets of action to the question- 
 ing intellect of man. 
 
 When the brain is removed from its bony encase- 
 ment,we observe a mass of folds or convolutions, as 
 shown in the engraving of the Nervous System. 
 The object of these folds seems to be to give a 
 greater extent of surface, and consequently a 
 greater number of cells to generate force, within 
 a given space. The actual surface is said to be 
 three hundred square inches in each hemisphere of 
 the brain. 
 
 In some brains the convolutions are deep, and 
 in others they are shallow. "The amount of men- 
 tal or nerve power increases in proportion to the 
 surface here gained. In two brains of equal size, 
 one might have deep convolutions and much men- 
 tal power while the shallow convolutions of the 
 other would give a much smaller thought-generat- 
 ing surface. 
 
 But the amount of mental power depends much 
 more largely still, upon the good texture of the 
 brain. One brain may be fine and powerful ; 
 another may be coarse and weak. One is like 
 
PLAN OF THE BRAIN. 
 
 *?3E35X/MV* f *&i V THE tflMJE.^POC^tJIW*/ 
 
 1. jtik, .. -^^ 
 
 > m*f enron? jj a^^mffr, 11 IlL//l tuts ^^^W^mm 
 
 
20 SEPHERVA. 
 
 steel or the diamond ; the other is like basswood 
 or mud. The texture of the brain, in any given 
 case, may be fairly judged by that of the organs of 
 sense and of the body in general. Where these 
 organs of sense, the eye, the ear, the nose, and the 
 skin, are delicate and fine in texture, we may safe- 
 ly conclude that the brain has the same good tex- 
 ture and qualities. 
 
 The brain of man is about seven inches long, 
 five inches high, an<5 five in breadth. Its weight 
 is about one-forty-fifth part of the entire body. It 
 receives about one-sixth part of all the blood sent 
 from the heart; an evidence that it produces the 
 most concentrated form of vital force. This also 
 shows why intense mental action is so much more 
 exhausting than muscular labor. It consumes the 
 blood more rapidly in proportion. 
 
 The brain has two sides or hemispheres, the 
 right and the left. These are closely alike in 
 form, size, and uses, like the right and left eye or 
 hand. 
 
 The right and left hemispheres are united by 
 transverse bands of fibres 01 commissures. The 
 corpus callosum connects the upper parts, and 
 smaller bands connect the centers. These bands 
 are seen above vent, in figure 2, and at CO, and ca, 
 in the engraving of Polation. The hemispheres of 
 the cerebellum are united by the pons varolii. The 
 front and back of the hemispheres are united by 
 the superior and inferior lougitudinal commis- 
 sures. These are shown on the engraved title 
 page. 
 
 Brain Centers. — The Striatum, or front brain 
 center is the chief focal point through which the 
 organs of the brain send the impulses of motion to 
 
BRAIN CENTERS. 21 
 
 the muscles. It radiates force to all of the men- 
 tal organs and receives from them. The Striatum, 
 like the Thalamus, is a mass of nerve cells, with 
 fibers passing to, through, and from it. 
 
 The Thalamus, or back brain centre is the chief 
 point for receiving the incoming currents, contain- 
 ing the impressions which have been made on the 
 organs of sense. All of the mental organs at 
 their inner ends terminate in these two centers. 
 
 The Striatum and Thalamus thus stand between 
 the mental organs on the one hand, and the outer 
 world of sense and motion on the other. In pas- 
 sing through the centres the nerve force is usually 
 modified, and more or less of all the impressions 
 are stored in them. 
 
 Below the brain, are collections of cells which 
 form a great center through which the brain acts 
 on the body and the body acts on the brain. It is 
 named the Ucenter. 
 
 The cerebellum has a center of its own, and it 
 is connected in action with the larger brain by a 
 process of fibres. It chiefly forms the organ of 
 mobility, controlling the muscles of locomotion. 
 
 Vital Trinities. In studying the table of vital 
 functions, we shall perceive that each divides into 
 three parts. One of these three is always central, 
 and each of its two side members supports its ac- 
 tion in a characteristic way. The general relation 
 of the three is formal, static, and dynamic. For ex- 
 ample, the state of the body is maintained by Nu- 
 trition ; the form of its movements is determined 
 by Nervation ; and its dynamic expression is 
 through Motation. 
 
 In some of these trinities, the form element is 
 less marked. For example, Respiration divides 
 
22 SEPHERVA. 
 
 into Inspiration, or the taking of air into the lungs; 
 Aeration or purifying the blood while in the air 
 cells ; and Expiration, or breathing out the air 
 after it has done its work. Inspiration does not 
 involve anything more than a temporary change 
 in the form of the organs. 
 
 When carried to one thousand subdivisions, the 
 analysis of vital functions still shows the law of 
 the trinity governing them all with imperative ex- 
 actness. One-third of these functions directly 
 employ the organs of the brain and mind. And 
 each one of the other two-thirds is connected by 
 exact and constant laws of sympathetic action 
 with some definite mental faculty. A rigid scien- 
 tific analysis therefore proves that the great law of 
 the Trinity governs no less absolutely in the true 
 classification of the mental faculties as exhibited 
 in the next chapter. Theological writers have 
 speculated in vain about the trinity, for they had 
 not the slightest idea that there is a fixed and well- 
 defined relation between the three members of any 
 trinity, and that the trinity is in each person, yea 
 more, an essential part of the framework of the 
 universe. 
 
 The vital organs show a trinal division in a no 
 less conspicuous way. Thus the muscles divide 
 according to their direction of movement into 
 Flexors, Spincters, and Extensors ; by their nerv- 
 ous relations they are Voluntary, Mixed, and Invol- 
 untary ; and in their structure they are Striated, 
 Non-striated, and Elastic tissue. 
 
 Units of Life. The microscope shows us that 
 the tissues of the body, from delicate membranes 
 to solid bones, are composed of minute cells. 
 These are its units of structure. 
 
TABULAE ANALYSIS OP LIPE. 
 
 MENTATION. 
 Ideation. 
 
 Thinking — Perception, Retention, Reflection. 
 
 Mentocept — Percept, Recept, Concept. 
 
 Theoration— Responding, Invention, Planning 
 Feeling. 
 
 Sensation — Sentition, Gustation, Impression, 
 
 Excitation — Pleasure, Consciousness, Pain. 
 
 Loving — Association, Intercourse, Inchanging. 
 Willing. 
 
 Occupation— Profession, Employment, Trade. 
 
 Reflexing — Impulse, Stimulation, Depulse. 
 
 Practicing — Conducting, Co operation, Execution. 
 
 VITATION. 
 
 Reproduction. 
 
 Ovulation — Menstruation, Blossoming, Ovoposition. 
 
 Procreation— Copulation, Gestation, Engendering. 
 
 Semination — Planting, Begetting, Sowing. 
 Nutrition 
 
 Ingestion — Mastication, Deglutition, Insalivation. 
 
 Assimilation — Digestion, Cystation, Respiration. 
 
 Excretion — Perspiration, Defecation, Urination, 
 Circulation. 
 
 Lymphation — Chylation, Absorption, Fibrination. 
 
 Arteriation — Systolation, Pulsation, Diastolation. 
 
 Veiniation — Osmosis, Capillation, Recursion. 
 
 MOTATION. 
 
 EXMENTATION. 
 
 Speaking" — Articulation, Utterance, Singing. 
 
 Gesturing — Oration, Caressing, Directing. 
 
 Playing — Gaming, Dancing, Sporting. 
 Locomotion. 
 
 Volation — Beating, Air-floating, Soaring. 
 
 Pedestation — Walking, Running, Leaping. 
 
 Natation— Paddling, Floating, Sailing. 
 Working. 
 
 Handling — Fingering, Moulding, Tooling. 
 
 Holding— Grasping, Clasping, Seizing. 
 
 Moving — Pulling, Striking, Pushing. 
 
24 SEPHERVA. 
 
 TABULAE ANALYSIS OP LIFE. 
 
 MENTATION. 
 Ideation. 
 
 Thinking — Perception, Retention, Reflection. 
 
 Mentocept— Precept, Recept, Concept, 
 
 Theoration- Responding, Invention, Planning. 
 Feeling. 
 
 Sensation — Sentition, Gustation, Impression. 
 
 Excitation — Pleasure, Consciousness, Pain. 
 
 Loving — Association, Intercourse, Interchanging. 
 Willing. 
 
 Occupation— Profession, Employment, Trade. 
 
 Refiexing - Impulse, Stimulation, Depulse. 
 
 Practicing — Conducting, Co-operation, Executing. 
 
 VITATION. 
 
 Reproduction. 
 
 Ovulation — Menstruation, Blossoming, Ovoposition. 
 
 Procreation— Copulation, Gestation, Engendering. 
 
 Semination— Planting, Begetting, Sowing. 
 Nutrition. 
 
 Ingestion — Mastication, Deglutition, Insalivation. 
 
 Assimilation— Digestion, Cystation, Respiration. 
 
 Excretion — Perspiration, Defecation, Urination. 
 Circulation. 
 
 Lymphation — Chylation, Absorption, Fibrination. 
 
 Arteriation — Systolation, Pulsation, Diastolat ion. 
 
 Veination- -Osmosis, Capilliation, Recursion, 
 
 MOTATION. 
 
 EXMENTATION. 
 
 Speaking — Articulation, Utterance, Singing. 
 
 Gesturing—Orating, Caressing, Directing. 
 
 Playing — Gaming, Dancing, Sporting. 
 Locomotion. 
 
 Volation— Beating, Air- floating, Soaring. 
 
 Pedestation— Walking, Running, Leaping. 
 
 Natation— Paddling, Floating, Sailing 
 Working. 
 
 Handling— Fingering, Moulding, Tooling 
 
 Holding— Grasping, Clasping, Seizing. 
 
 Moving— Pulling, Striking, Pushing. 
 
MAP OF THE ORGANS. 
 
 
 
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CHAPTER SECOND. 
 
 THE TRINITY. 
 
 From the motes that dance in the 
 sunbeam to the central sun of our uni- 
 verse, each object has a three— fckL na- 
 ture. The far reaching analysis of 
 modern science and profound search of 
 historians, have proved that the intui- 
 tions of ancient thinkers in regard to 
 sacred Numbers had a solid basis in the 
 reality of things. The music of the spheres is not 
 a mere figure of speech. The structure of the 
 very atoms of matter makes them vibrate in rythm- 
 ic pulses with the universal symphony. 
 
 The Laws of Numbers do more than simply 
 gratify our sense of order and beauty. For they 
 are practical guides in the works of art, the dis- 
 coveries of science, and the conduct of life. 
 
26 SEPHERVA. 
 
 Modern chemistry rests upon the law of Definite 
 Proportions. That law teaches that all the atoms 
 of matter are grouped according to fixed numbers. 
 Each kind of atom has a certain number of poles 
 or points of attraction, and these limit the number 
 and kind of other atoms with which it may unite. 
 Thus in the molecule of Bioplasm the carbon atom 
 in the center is shown with six poles, and at each 
 one of these is found another kind of atom ; of 
 oxygen, of nitrogen, of hydrogen, &c. 
 
 If we turn to any other branch of physical 
 science we shall find the law of definite numbers 
 ruling with absolute sway. No object is too min- 
 ute and none too magnificent to be linked in its 
 measured harmonies. The mechanical forces are 
 of three kinds, — the Direct, the Lever, and the In- 
 clined plane. The direct includes the pull, the 
 blow, and the push. The lever in its simplest 
 form has three elements, the fulcrum, weight and 
 power. 
 
 The application of this law to the entire range of 
 human knowledge, will be seen in the extended 
 tables of Universal Synthesis. 
 
 Meaning of Numbers. Without entering into 
 elaborate proofs, the meaning of the more import- 
 ant numbers is given here. 
 
 1. One is the number of unity, the beginning 
 of every series, and the end of every synthesis. 
 
 2. Two is the number of duality. All the 
 forces of nature are dual or polar. They are posi- 
 tive and receptive, masculine aud feminine, active 
 and passive, earthly and heavenly. By an inverse 
 meaning, two is also the number of uncertainty or 
 dubiety, as when we do not know which of two 
 things to choose. By direct meaning, two stands 
 
MEANING OF NUMBERS. 27 
 
 for certainty or assurance, as the mouth of two 
 witnesses. The repetition of a number intensifies 
 its meaning. 777 shows the fullest measure of 
 meaning in seven. 
 
 3. Three is the number of simple complete- 
 ness, the Trinity. In every actual unit there is 
 also a trinity. The two wings of a trinity are dual ; 
 three includes two. The two wings without a 
 center would be easily divided, the center unites 
 them, makes the three a unit. 
 
 In the indivisible atoms of matter there are three 
 dimensions, length, breadth and thickness. The 
 organic cell has three elements, cell-wall, nucleus, 
 and circulating contents. 
 
 4. Four represents simple organization, or 
 structure, the crossing of two lines of force at right 
 angles. In the crystal, the poles a, b, c, d, are its 
 lines of construction. In Segmentation, the or- 
 ganic cell is polarized by the sperm-cell, and di- 
 vided into four parts, a, b, c, e. Four is the 
 number of Life, and of the Family— a father and 
 mother, a son and a daughter. It represents the 
 heart with its four chambers ; the river of life 
 with its four heads. 
 
 12. Twelve is produced when two axial lines, 
 like the major and the minor axis in the brain, 
 each terminates in a trinity. It includes a family 
 of trinities, four threes. It is the high number of 
 organized, spiritual perfection. It is the mathe- 
 matical basis of construction in the human head, 
 and in the human form, as will be shown in the 
 next chapter. It is the number of Social Struct- 
 ure and of the New Jerusalem, the center of all 
 earthly interests. 
 
 5 and 7. The number twelve divides into Five, 
 
^w 
 
 28 SEPHERVA. 
 
 as its material or lower side ; and Seven, as its 
 higher or spiritual side. In the head, the brain is 
 seven-twelfths of the circle, and the face and body, 
 its servants, are five-twelfths. In the brain, the 
 fibres of seven groups point upward and those of 
 live groups point downward. Five is the number 
 of the hand, the four fingers with the thumb as a 
 pivot of action. Hence five is the number of the 
 covenant and of material law. Seven includes 
 two trinities with one as a pivot to unite them. 
 
 6. Six has two trinities, but without a pivot. 
 It stands for physical completeness, but lacks the 
 spiritual bond of unity found in seven. 666 is the 
 number of " the beast," of man under the reign of 
 his lower faculties. 
 
 8. Eight contains twice four, the number of 
 life. Hence it indicates the renewal of life, the 
 resurrection, or a union of the physical and the 
 spiritual life. The two fours which form eight are 
 incomplete, or lack dynamic power, until the third 
 four is added, and this makes twelve. It is a gen- 
 eral law that the Even numbers form the Struct- 
 ural Series, while the Odd numbers form the Dy- 
 namic Series, or, that relating to the exertion of 
 force. The trinity is an odd number, and in the 
 structure of the mind, the trinity of Wisdom, Love, 
 and Will is made even by duplicating it in the two 
 hemispheres of the brain. Seven candle-sticks 
 symbolize spiritual force, the dynamic work of 
 light. 
 
 9. Nine is the number of Judgment, and of 
 Labor. Its three trinities count a triangle, three 
 sides of a square, the builder's measure of judg- 
 ment. Labor is the ninth group, counting from 
 the base of the brain. The date 1881 would read 
 
MEANING OF NUMBERS. 29* 
 
 u The double judgment of the earthly and the 
 heavenly of the past, and the judgment by judg- 
 ment of the present. This number reads the same 
 backwards and forwards, it is the dividing line be- 
 tween the past and the future. 
 
 10. Ten is the complete number of material 
 law, the duplicate of five. 
 
 11. Eleven indicates incompleteness, uncer- 
 tainty, imperfection, or disorganization. Hence 
 thirty-three, the years of Jesus, shows threefold 
 uncertainty, and after three times six centuries, he 
 is still without a kingdom. 
 
 13. Thirteen contains twelve, with one for a, 
 pivot. The twelve groups of mental faculties- 
 pivot upon the brain centers. The twelve mas- 
 culine faculties have their pivot in the back center 
 or Thalamus, and the twelve feminine ones on the 
 front center or Striatum. The twelve assistant 
 faculties pivot in the Ucenter. The twelve tribes 
 in the New Jerusalem have their center in the 
 great Temple. The twelve Princes of Israel had 
 their pivot in the King, High Priest, or Judge. 
 In every 13, the thirteenth number must be cen- 
 tral or pivotal. For if they are all of equal rank r 
 there can be no true balancing of parts, all will be 
 discord, If we look at the twelve-rayed sun, we 
 see that its points balance each other in every 
 direction. But if we draw one with thirteen rays* 
 no two of them will balance each other. We see 
 from this and from the lav/ of the trinity, that the 
 doctrine of Pivotal Numbers assumes a high de- 
 gree of importance. But it was quite unknown to 
 the older writers on numbers. 
 
 26. Twenty-six contains two twelves with a 
 pivot for each. Jt represents the twenty-four 
 
30 SEPHERVA. 
 
 leading faculties and the two brain centers, a sum- 
 mary of the mental attributes of man. On these 
 are based the twenty-four Rulers of the Kingdom, 
 with the central King and Queen. Each group 
 and each tribe has its material Snd its spiritual 
 side, its masculine and its feminine rulers. 
 Twenty-six is the number of the mystic and sacred 
 Name, Yehovah. Among the Hebrews, every 
 name and word had its number, and this number 
 always shows its meaning. The attributes of 
 Yehovah are therefore the same as those of man, 
 for man was formed in the divine image. The 
 Rabbis say that the full number of the sacred 
 Name is seventy-two. This is the full number of 
 thirty-six faculties, duplicated, as they are, in the 
 two hemispheres of the encephalon. These facul- 
 ties are again duplicated in the body, thus making 
 one hundred and forty-four, the grand number of 
 man and of the eternal City of Peace. 
 
 17. Seventeen is one number of the Chosen 
 People Israel. 40 is another number of Israel, 
 and signifies a renewal of the covenant, five times 
 eight. The term 40 years occurs 12 times in the 
 history of Israel. 
 
 31. Thirty-one is the number of al, an ancient 
 name of the Deity. 
 
 19. Nineteen signifies Judgment under the 
 Law. The Nineteenth century of the Christian 
 Era will witness the close of that Dispensation. 
 
 144. The meaning of this number is given 
 above under twenty-six, and a proof is given in 
 the third chapter. 
 
 The great events of human history, no less than 
 the structure and laws of the individual man, have 
 been arranged in harmony with the meaning of 
 
BRAIN AND BODY, 31 
 
 these numbers. These regular periods are best 
 shown in the chronological tables. 
 
 The Trinity in Mind. — The primary analysis 
 of mental phenomena gives three divisions, 
 Thought, Feeling, and Volition ; or Wisdom, Love, 
 and Will, These spring from the faculties of In- 
 tellect, Affection, and Expression. The intellect 
 is directive, affection is attractive, and volition is 
 impulsive. 
 
 Each of these classes is based upon three divis- 
 ions of the bodily functions. The intellect acts in 
 close sympathy with the entire nervous system ; 
 affection acts with the organs of nutrition ; and 
 volition governs the motive system. 
 
 The division of the classes into twelve groups 
 and thirty-six faculties is given in the table. Each 
 faculty again subdivides into three parts. This 
 analysis is sufficiently minute for the purposes of 
 art and science. 
 
 The groups of Sensation, Culture, and Impul- 
 sion are transitional in character, and this leaves 
 a trinity of groups in each class. 
 
 The Intellect \% formal, it determines the forms 
 of knowlege, of feeling, and of action. The Affec- 
 tions are static, they maintain and perpetuate the 
 race and unity of man. The Will is dynamic, it 
 applies the powers of man in all his social and 
 physical activities. 
 
 Brain and Body. — The brain is the great cen- 
 tral organ of the mind, of Thought, Feeling and 
 Will. We know this, first, because the nerves 
 of feeling and motion, from all parts of the body, 
 all lead to and from the brain; second, because in 
 vivisection the removal of the brain destroys all 
 mental manifestations, but not the bodily life of 
 
32 SEPHERVA. 
 
 the animal; and third, because the faculties can 
 be excited by direct experiments on the brain, and 
 observation shows a constant relation between 
 the mental power and the degree and kind of 
 brain deve.lopement, while the structure and plan 
 of the brain corresponds to all the requirements of 
 an instrument of mental action. 
 
 The front part of the brain is connected with 
 the front part of the body and of the limbs, and 
 the back of the brain with the back of these. 
 From the map in this chapter, the student can 
 readily trace these connections. 
 
 The arms partly repeat the signs of the body. 
 The lower limbs relate us to the world of life be- 
 low man, to the earth and its elements. 
 
 The upper and lower parts of the body repeat 
 each other in action and sympathy. The anato- 
 mists have shown that the nose is thus connected 
 with the anus ; the upper lip with the perineum; 
 the mouth with the genitals: the tongue with the 
 penis and clitoris; the chin with the pubes; and 
 the lungs with the allantois. 
 
 The size and texture of the signs in the form 
 indicate the basic powers of the faculties, and 
 their endurance; that is, the power of the brain to 
 sustain long-continued action. 
 
 The body and the brain are usually developed 
 in harmony with each other, but sometimes the 
 organ of the brain is found to be either larger or 
 smaller than the corresponding sign in the face 
 and body. In that case, the activity and power of 
 the faculty would be irregular, and not well sus- 
 tained. 
 
 In the map it will be noticed that the intellect 
 is not specialized in the body. The reason of this 
 
THE HUMAN FACE. 33 
 
 is found in the fact that the body is much more 
 an instrument of feeling than it is of thought. 
 
 From the summit of mental to the base of bod- 
 ily life, we have a sympathetic and responsive 
 scale of forces. Touch any mental string in this 
 harp of life, and instantly some part of the body 
 responds with its sympathetic vibration. 
 
 The vibrations of mental excitement are larger 
 and more noticeable in the body than in the cor- 
 responding parts of the brain. The heart throbs 
 high under the impulse of love; but beats with ir- 
 regular and arrested action when fear penetrates 
 the soul. The whole language of gesture illus- 
 trates mental and bodily sympathies. They jus- 
 tify the instinctive sense which leads men to 
 speak of Affection as the "Heart. 7 ' We may still 
 use the word heart in this way, if we will remem- 
 ber that the brain, the face, and the body, each 
 contain the same scale of powers, pitched upon 
 higher and lower keys. 
 
 The organs of the brain gradually change in the 
 character of their functions as we pass from any 
 given point to an entirely antagonistic region. 
 There are no sharp lines of demarcation between 
 them, and the lines thus drawn in the map of the 
 organs are for the convenience of study. 
 
 The Human Face. — If the mental faculties were 
 not connected with definite parts of the face, then 
 the face could possess neither expression nor 
 beauty. A look which indicated love at one mo- 
 ment, might indicate hate the very next. But the 
 face is no such bundle of contradictions. 
 
 The lines on the face in the map of the organs 
 show its principal divisions. These also corre- 
 spond with the physiological functions of the face. 
 
SEPHERVA. 34 
 
 The mouth is directly connected, physically, 
 with nutrition, and hence the signs of affection are 
 around the mouth; for affection is related to nutri- 
 tion. 
 
 The lower jaw is directly under control of the 
 Will, and hence the signs of Coaction give down- 
 ward length to this part of the face. 
 
 The intellect is closely related in sympathy 
 with the lungs, and its facial signs give length 
 and breadth to the lower end of the nose, the fa- 
 cial organ of breathing. We call the reception of 
 knowledge inspiration, a word proper to the 
 action of the lungs. 
 
 No person with a very short nose could have a 
 great intellect, or produce a profound impression 
 on the world. 
 
 Observation, Inspiration, Reason, Synthesis,and 
 Analysis give prominence and length to the sep- 
 tum of the nose at the points indicated by their 
 initial letters. 
 
 Imagination gives breadth to the back part of 
 the septum. 
 
 Amity and Reform elevate the eyebrow at the 
 places marked. 
 
 Truth and kindness elevate the inner third of 
 the eyebrow. They form the upright and ,verti- 
 cal wrinkles there; and Truth also produces folds 
 and wrinkles above and below the eye. 
 
 Hospitality gives upright wrinkles back of the 
 mouth corner, and Mirth draws the mouth corners 
 up and backward. Mirth also causes converging 
 wrinkles from the corner of the eye outward. 
 Simplicity or candor curves the mouth corners 
 slightly upward. Friendship causes slightly con- 
 verging wrinkles in the red part of the lips. 
 
BRAIN AND BODY. 
 
 35 
 
36 SEPHERVA. 
 
 Signs of Affection. — Faith and Love elevate the 
 middle of the eyebrow, above Amity and Reform. 
 Farther outward, the elevation indicates Hope and 
 Zeal. Hope also slightly raises the corners of 
 the mouth. A noble brow is one where all of 
 these are large. 
 
 The faculties of Sex love, such as Devotion, 
 Fidelity, and Caressing, have their signs in the 
 fullness and breadth of the red part of the lips. 
 Persons with thin lips may, however, have large 
 Fraternity and Kindness, and thus be kind and 
 genial. 
 
 Parental and filial love elevate the inner end of 
 the eyebrow, and are also connected with the lips 
 near the center. Reverence turns the eye up- 
 ward, and Modesty causes a drooping of the eye- 
 lids. Patriotism presses the lower lip against the 
 upper, midway between the center and the 
 corner. 
 
 The signs of the senses in the face are to be 
 judged from their respective organs. Thus, devel- 
 opment and fine structure of the mouth, espec- 
 ially of the tongue and lips, indicate the power 
 and fineness of the sense of Taste. That of 
 Touch has also its facial index in the lips, and its 
 general index in the perfection of the skin. The 
 development of the sense of Smell may be esti- 
 mated by the perfection of structure of the nose; 
 and that of hearing and vision by the same perfec- 
 tion in the ear and the eye. 
 
 The general quantity of attractive force in a 
 person is indicated by the softness, fineness, and 
 delicacy of the skin, and by the mobility and pli- 
 ancy of the spine. Repulsive force is indicated 
 by the length, strength, straitness, and stiffness 
 
COMPARATIVE PHYSIOGNOMY. 37 
 
 of the spine. This quality is stronger in man, as 
 attractiveness is in woman. 
 
 The downward length of the lower jaw indicates 
 the faculties of Self-control, Integrity, Stability, 
 and Caution. The breadth of the face at these 
 points is thought to indicate the power of these 
 faculties of the will to express affection. Mental 
 control is indicated by an upright fulness back of 
 the mouth. 
 
 Dignity and Laudation are connected with the 
 muscles which elevate the upper lip and the wing 
 of the nose. Laudation lifts the upper lip, as in 
 the smile of approval. Dignity produces a mus- 
 cular fulness at the place marked, and liberty be- 
 low this. 
 
 Aggression, Protection, and Self-defense project 
 the ridge of the nose at the upper, the middle, and 
 the lower parts. These are small in the nose of 
 the child; full in the Greek nose, and large in the 
 Aquiline and Roman. Economy and Reserve 
 give breadth to the nose at the place marked. 
 
 The intellect of a child is active, but like its 
 nose, is not yet developed. The Greek nose has 
 well developed signs of intellect, and the end of 
 the nose is finely chiseled. It indicates refine- 
 ment, taste, and a love of art. The Roman nose 
 belongs to an executive, powerful, and power- 
 loving character. It was common among the old 
 Romans, and hence the name. The aquiline or 
 Jewish nose indicates the commercial spirit,shrewd- 
 ness, and combative energy and perseverance. 
 
 Destruction gives a fulness below the back of 
 the mouth, and Aversion near its center. Con- 
 tempt protrudes the lower lip. 
 
 Indications of the Eye. — Large eyes indicate 
 
38 SEPHERVA. 
 
 lively emotions, and activity of mind and body. 
 Prominent eyes are quickly impressed, but deep- 
 seated eyes have more accurate and deeper im- 
 pressions. 
 
 The Hands. — As a rule, the general form of the 
 hand corresponds with that of the head, in each 
 case. A symmetrical hand indicates a symmetri- 
 cal head and character. The long, bony hand is 
 the hand of action and power. The short, fleshy 
 hand indicates vivacity and versatility. The 
 small, slender hand is an index of delicacy and 
 artistic taste. 
 
 The different characters which exist among 
 men have their types among the lower animals. 
 The same traits of character which distinguish the 
 lion among beasts, may be found strongly marked 
 among men. Mary Stuart had a leonine face. 
 Fenelon resembled a sheep; yet no oue would 
 think of applying the word beastly to their faces. 
 The lower animals have only a fragmentary devel- 
 opment of the faculties; man alone possesses them 
 ail in symmetry and completeness. 
 
 The Hebrew prophets represented the lower 
 back faculties of man, by the lion, leopard, wolf, 
 bear and serpent. The higher faculties were sym- 
 bolized by the lamb, the kid, the dove, the eagle, 
 and the horse. In the Messianic age, the lower 
 faculties, the beast in man, were to be subject to 
 the higher powers. 
 
38 A INTELLECT OR WISDOM 
 
 Perception— art 
 
 Form— Shape, outline, individuality. 
 
 Color— Idea of color, size, location. 
 
 Number— Trinity, unity, and plurality. 
 Retention— Letters. 
 
 Memory— Retention of facts : time and system. 
 
 Observation— Attention, mental focus, vision. . 
 
 Language— Mastery of words, sounds, music. ' 
 Reflection— Science. 
 
 Reason— Analysis, synthesis, judgment. 
 
 Inspiration — Foresight, intuition, spirituality. 
 
 Construction — Skill, invention, imagination. 
 Reception— Culture. 
 
 Amity— Friendship, kindness, hospitality. 
 
 Reform— Culture, progress, improvement. 
 
 Communion— Candor, imitation, mirth. 
 
 AFFECTION OR LOVE, 
 
 Religion— Religion. 
 
 Faith— Belief , love of Deity, worship. 
 
 Love— Philanthropy, good-will, trust. 
 
 Hope— Aspiration, zeal, immortality. 
 Sexation— Marriage. 
 
 Devotion — Desire, sex-worship, romance. 
 
 Fidelity— Mating, sex-fealty, ardency. 
 
 Caressing— Fondness, sexality, petting. 
 Parention— Family. 
 
 Parenity— Parental love, f amilism, providence. 
 
 Reverence— Filial love, respect, modesty. 
 
 Patriotism— Love of home, kin and country. 
 a Sensation— Home. 
 
 Appetite— Sense of hunger, taste and smell. 
 
 Feeling— Sense of touch, heat and gravity. 
 
 Impression — Of character, spheres, and aromas. 
 
 EXPRESSION OR WILL 
 
 Ambition— Rulerskip. 
 
 Dignity— Pride, self-esteem, authority. 
 
 Laudation— Praise, emulation, display. 
 
 Stability— Firmness, energy, perseverance. 
 Coaction-Laeor. 
 
 Integrity— Justice, honor, balance. 
 
 Caution— Vigilance, prudence, self-control. 
 
 Liberty— Freedom, equality, independence. 
 Defension— We al t h. . 
 
 Defence— Self-defense, protection, aggression. 
 
 Economy — Property, ownership, selfishness. 
 
 Reserve— Secrecy, shrinking, fear. 
 Imppulmon— Commerce. 
 
 Mobility— Locomotion, travel, commerce. 
 
 Aversion— Dislike, contempt, repugnance. 
 
 Destruction— Vengeance, rigor, baseness. 
 
38 b 
 
 MEASURE OF MAN. 
 
 
CHAPTER THIRD. 
 
 MENTAL MECHANISM. 
 
 f|0 * "^1^2l5, 
 
 Beauty reaches deep- 
 er than the outward 
 surface of things. It 
 | is a true index and 
 | product of their inte- 
 rior life and forces. In 
 this chapter we are to 
 learn that the struc- 
 ture of the brain and 
 the action of its facul- 
 JO -v ]Fl f iP $j& "^W^ ties, are governed by 
 
 ^^t&\&]p& are to measure the very 
 shape of our thoughts, 
 feelings, and volitions. In 
 the celestial mechanics 
 which bind the mental 
 faculties into unison of 
 movement, we are to see 
 repeated those great laws 
 which pervade and sustain 
 the sublime mechanism of the heavens. The hu- 
 man brain is constructed on the mathematical 
 plan of an Ellipse. At st and th are the two fo- 
 cal points of this curve. From each point is ra- 
 diated both attractive and repulsive forces to all 
 points of the circumference. 
 
40 SEPHERVA. 
 
 At the ends of the minor axis, A, B, the forces 
 of the two centers are equal. This axis is the bal- 
 ancing line of unity. At all other points the 
 forces vary. Thus at O the attractive force of 
 TH is greater than that of ST. At L, the attrac- 
 tion of ST is the greater, and it reaches its maxi- 
 mum at C. Passing from C to R, B, S, the at- 
 traction of ST reaches its minimum point at D. 
 Exactly the opposite has occurred with the repul- 
 sive forces of the two focuses. The repulsive 
 forces have increased at each step as the attrac- 
 tive forces have lessened, or, have diminished as 
 the attractive forces have increased. At every 
 point, both attractive and repulsive forces are act- 
 ing at the same instant. 
 
 The points at equal distances on either side of 
 the minor axis, as O and L, balance each other and 
 pivot on the axis, as at A. In a less conspicuous 
 way, the upper and lower sides balance upon the 
 major axis. All these balances are of extreme im- 
 portance in understanding the action of the men- 
 tal faculties. 
 
 A section of the brain shows that it contains 
 four great elliptical planes, three of them vertical 
 and one of them horizontal. Those in the right 
 and in the left hemisphere are of course alike in 
 function, so that we really have but to consider 
 the relations ofthree ellipses. The united action 
 of the two hemispheres takes place on the double 
 middle ellipse, marked from OBS, to Mobility, in 
 the engraved Measure of man. 
 
 Minor Axis. — The minor axis of the external 
 ellipse extends from Appetite upward to Sexlove: 
 Ap. to Sex. These faculties are the material 
 pivots of all human life on the earth. For the 
 
LAW OF THE ELLIPSE. 41 
 
 physical existence of every individual depends 
 upon the reception of food and drink, through ap- 
 petite. From these materials of food every organ 
 of the body is continually formed, and its action 
 is maintained. The solid bones and the thinking 
 brain are alike built up from these food materials. 
 So much for the existence of the individual. But 
 the existence of the race or species depends upon 
 the union of the sexes through Sexlove. Through 
 this love, the child receives the materials for the 
 original formation of every part of its physical or- 
 ganism. Thus Sexlove becomes the high material 
 pivot of our existence, as the faculty of Appetite is 
 the lower one. No other faculties can affect our 
 mental and physical happiness so directly and so 
 profoundly as these. From no others can we re- 
 ceive such exquisite and all-pervading pleasure as 
 these give when they act in harmony, or such mis- 
 ery as these bring when in discord. In the eighth 
 chapter, we shall find that Sexlove determines the 
 classification of all offices and labors. 
 
 In the middle ellipse, the upper end of its minor 
 axis is formed by the faculties of Faith, Love, and 
 Hope. At its lower end are those of Feeling,Heat 
 and Impression. These faculties are the channels 
 ^through which we receive universal forces, even 
 as we receive materials through the first ellipse. 
 
 -The sense of Touch or Feeling, at the lower 
 end of this axis, is the common standard for com- 
 paring all the other senses. Through this sense 
 we perceive mathematical relations, which are the 
 basis of all science. Through Faith and Love, at 
 the upper end of this axis, we are related to the 
 life of the Deity and to the collective life of Hu- 
 manity, to the spiritual forces of the universe. 
 
42 SEPHERVA. 
 
 In a sectional view, the vertical and horizontal 
 ellipse is formed by the organ of Reverence,of the 
 two hemispheres.' This organ points to each side, 
 and relates equally to the past and present, the 
 high and the low. 
 
 Eccentricity. — The Striatum and Thalamus are 
 now regarded by all physiologists as the two great 
 centers of brain action. The nerve fibres radiate 
 from these centers to all parts of the circumfer- 
 ence. In any ellipse, the farther its focal points 
 are, the longer it will be in proportion to its 
 breadth. The Striatum and Thalamus are a little 
 too near together to be in the true mathematical 
 focuses of the brain ellipses. The cause is this. 
 The Intellect, and Volition at the front and the 
 back, have more repulsive force in proportion than 
 exists in Affection, which is along the middle of 
 the ellipse. This excess of repulsive force in the 
 Intellect and Volition pushes the brain out more 
 at the front and back than at the sides, and this 
 makes it relatively longer than it would otherwise 
 be with the Striatum and Thalamus so near each 
 other. 
 
 In any case, the mathematical analysis of a vital 
 cnrve will give us the general law and relations of 
 the organs which enter into its formation. 
 
 We know that the brain is an ellipse by simply 
 dissecting it and studying its structure. The 
 forces which produce its growth and form proceed 
 from its centers, from within, and not from the 
 outside. It is not cast in a mould. These forces 
 are both mental and ^ital. That they are mental 
 forces is clearly proved by the well known fact 
 that the very thoughts and feelings of the parents 
 during the embryonic life of a child determine the 
 
SEX IN THE ELLIPSE. 43 
 
 shape of its features and of its brain. And we 
 know that either temporary or permanent changes 
 of feeling or of character will change the curves of 
 the head, the face, and the body.. It is mental 
 forces then,which cause the brain to be an ellipse, 
 and consequently the mental faculties must obey 
 the mathematical law of this curve. 
 
 Sex in the Ellipse. — The forces of the two 
 sexes in love act in strict harmony with the ellip- 
 tical law of variation. The Striatum is dominant- 
 ly masculine and the Thalamus feminine. 
 
 In their highest expression — that of originating 
 a new being — the masculine aud feminine forces 
 are equal. From that moment forward, during 
 the whole period of the child's prenatal develop- 
 ment, the feminine forces increase in quantity and 
 intensity, and the masculine diminish. After the 
 direct parental functions are accomplished, the 
 feminine forces slowly return to their equipoise 
 with the masculine. 
 
 The affectional forces of the two sexes pass 
 through elliptical variations of slighter extent 
 when not engaged in parental relations. This law 
 gives to sexlove — within its duality — a wide vari- 
 ety of emotion, the infinite charm of perpetual re- 
 newal. 
 
 Three Great Currents of nerve force sweep 
 around the brain ellipses. They flow from cell 
 to cell, and taking in their path all the principal 
 organs, they awaken or excite these faculties in a 
 definite order. 
 
 A large part of all the .impressions received 
 through the senses are conveyed along the fibres to 
 the Thalamus and Striatum. On figure 3 of the 
 measure of man, we may trace the course and ef- 
 
44 SEPHERVA. 
 
 fects of these currents around the brain. The ar- 
 rows show the direction of the currents. 
 
 From the Sensitive group in front of the ear, 
 the current sets forward toward the Perceptives at 
 C. It then curves upward, and crossing the hori- 
 zontal current at M, it flows over backward and 
 downward. 
 
 The currents of the horizontal ellipse, starting 
 forward from Reverence, at REV, meet the up- 
 ward-moving current of the vertical ellipse, at M. 
 The currents cross each other here, and a part of 
 all the impressions composing the currents are 
 here stored and retained. This crossing point is 
 the organ of Memory. At no other place could 
 Memory be so located as to store all impressions. 
 
 Moving still onward, the horizontal current 
 crosses that of the middle vertical ellipse, at Obs. 
 This is the organ of Observation, and the crossing 
 here makes this the focal point of the whole intel- 
 lect, the center of intellectual consciousness. The 
 current goes on from right to left around the en- 
 tire head. 
 
 The direction of this current determines an in- 
 teresting fact, — it makes us right-handed instead 
 of left-handed. The impulse, following the direc- 
 tion of the brain-current, flows out on the right 
 hand and back on the left. Hence, the right hand 
 takes the lead in most kinds of work, and the left 
 hand is the recipient. 
 
 At points in the back of the head, correspond- 
 ing to M and Obs. in front, there is a crossing of 
 currents. These points are the organs of Equality 
 and Liberty. This latter faculty makes us demand 
 room for expansion ; it is a point for the dispersion 
 of force in all directions. At the front brain, 
 
RADIUS VECTOR. 45 
 
 Observation concentrates force from all directions. 
 At Mobility a part of the currents pass to the body 
 and thence make their exit from the system. 
 
 All of the principal organs of the brain are 
 located on the line of these ellipses. So that 
 wherever an impression may be made on the brain, 
 or an action may be started, it will be carried in 
 these currents to Memory, .Observation, Reason, 
 and Inspiration. We are thus made conscious of 
 every mental action, and can reason about its ' 
 relations. 
 
 This law of the ellipse would alone determine 
 that the faculties are correctly located. 
 
 The course of these currents determines that in 
 mental action, there is first Sensation, and this is 
 followed, in orderly succession, by Perception, 
 Memory, Reflection, Desire, and practical Action. 
 Experience proves to us that this is just the order 
 in which these mental processes normally succeed 
 each other. But in cases of insanity the currents 
 flow in irregular or reversed directions, and the 
 ideas and actions are illogical and disorderly. 
 
 Radius Vector. A current of nerve force start- 
 ing from Observation and flowing around the cen- 
 tral ellipse, in the direction of Inspiration, Amity, 
 Faith, Stability, Dignity and Liberty, would be- 
 come slower and slower as it receded from Obser- 
 vation, its point nearest to its fopus in the Thala- 
 mus. After the current reached Liberty, its speed 
 would gradually increase toward Appetite and 
 Feeling, until it reached its starting point. This 
 variation corresponds to the law of radius vector 
 of the planets. The shorter the fibres of any 
 organ, the less will be the time required to per- 
 form the circuit. 
 
46 . SEPHERVA. 
 
 Minor Currents. There are many minor cur- 
 rents in the brain, for they start at any organ 
 which is the point of excitement, and spread more 
 or less in all directions. Every organ, when in 
 action, must therefore excite its neighbors, these 
 waves establishing a universal sympathy among 
 the organs, strong in proportion to their nearness. 
 Hence, faculties which are similar to each other 
 have adjacent locations. If Friendship and Aver- 
 sion were side by side, then the more our Friend- 
 ship were excited in loving a friend, the more 
 would Aversion be aroused to repel him. 
 
 Other Curves. — The ellipse is the great curve 
 upon which the brain is constructed. But it is 
 not by any means the only curve which we find in 
 the human form. The organs and signs of Sex- 
 love in the brain, the face, and the body, form 
 elliptical ; those of Parental, filial and some of the 
 intellectual, form parabolic ; the Ambitious form 
 hyperbolic ; and the Reasoning, and Religious 
 form epicycloidal curves. We shall only notice 
 these briefly. 
 
 The Epicycloid forms a prominent part of our 
 mental structure. This is the curve upon which 
 all of the planets and suns move through space. 
 In the brain a vertical range of organs, including 
 Inspiration, Kindness, Faith, Love, Hope, Stability, 
 and Dignity, are located upon this curve. These 
 give us the widest possible range of relations so 
 far as our feelings or affection is concerned. They 
 unite us with universal life. Another range of 
 organs, forming an epicycloid, includes Inspiration 
 Reason, Imagination, and Construction. These 
 faculties enable us to comprehend, and to harmon- 
 ize ourselves with, universal law. These are the 
 
BEAUTY OF THE FORM. 47 
 
 only two ranges which form this curve, and they 
 are the only ones which establish universal rela- 
 tions. 
 
 In the map of the body, hyperbolic curves are 
 formed by the ambitious faculties at the shoulder 
 and the same curve is repeated by the analogous 
 group of impulsion in the thigh. This curve is 
 formed by the faculties of Will on the chin, and 
 lower maxilla. 
 
 The straight line is a monotone. It does not 
 possess that variation in the direction of line which 
 is essential to beauty of curvation. It can occur 
 but once in a beautiful form, and that is in the 
 ridge of the nose. The circle, too, is a monotone, 
 and only occurs in the iris of the eye. 
 
 Beauty of the Form. The curves of the head, 
 face, and body seldom terminate abruptly, but 
 gracefully blend with each other, like the organs 
 of the brain. The number and perfect arrange- 
 ment of these curves gives to the human form its 
 wonderful beauty, so far surpassing that of all 
 other physical objects that we cannot conceive of 
 anything more beautiful ; and our highest inspira- 
 tions attribute the same form to beings in realms 
 of existence more exhalted than our own. 
 
 The most beautiful face and figure is one in 
 which all of the faculties are the most fully and 
 symmetrically developed. If any organs or signs 
 of a curve are deficient in size, this will destroy 
 the regularity, and consequently the beauty of the 
 curve. The most beautiful living object is one 
 having the fullest and freest manifestation of life. 
 For Life is a principle of unity, and the more com- 
 plete the relation and harmony of its parts, the 
 more perfect is the manifestation of life, in any 
 
48 SEPHERVA. 
 
 living being. Living creatures appear ugly and 
 deformed when the free play of life seems ob- 
 structed in them. 
 
 A homely face may have many of the higher 
 faculties well developed, and express the goodness 
 which comes from these, but it cannot belong to a 
 complete and well-rounded character. 
 
 The angular character is really much better 
 adapted to a discordant and defective civilization 
 than a more symmetrical character would be. It 
 sometimes happens that beautiful persons become 
 perverted ; and many persons have been called 
 handsome who were really lacking in the higher 
 indications and elements of beauty. 
 
 In the lowest of the animals, the simplest and 
 fewest of the geometric curves prevail. The 
 curves become more numerous and complex as we 
 ascend the scale of life until we reach man. The 
 divine beauty of the human form is expressed 
 through one hundred and forty-four of these 
 curves, and these are duplicated in its bi-lateral 
 symmetry. Thirty-six of these curves belong to 
 the head and face. 
 
 The more beautiful curves — the ellipse and its 
 modification, the parabola — are repeated many 
 times. The bosom of woman — the ivory throne of 
 love, set with carnation, garnet, or amethyst — de- 
 rives its exquisite beauty of form from both the 
 ellipse and the parabola. 
 
 Proportions. The curves which make up the 
 human form not only bear fixed relations to each 
 other as regards their position, but also in regard 
 to their proportional size. The upper figure in the 
 Measure of Man will illustrate these proportions. 
 
 If we draw twelve squares, in each direction, 
 
THE MEASURE OF MAN. 49 
 
 these squares will accurately divide off the pro- 
 portion of the various parts of the human form. 
 This divine measure of a man was rediscovered in 
 modern times by the artist Page, from whom our 
 drawing is copied. 
 
 The extended arms reach as tar as the person is 
 tall : the heighth and breadth are equal, as was 
 said of the Celestial city. 
 
 These divisions of the form are not simply ex- 
 ternal, they belong to the bones, the muscles, and 
 the viscera. They are exemplified in every well 
 proportioned adult person, and in the great works 
 of ancient and modern statuary. 
 
 The lowest square includes the foot and ancle ; 
 the second is the lower leg; the third its calf; 
 the fourth is the knee ; the fifth the upper leg ; 
 the sixth is the thigh ; the seventh is the pelvis ; 
 the eighth is the abdomen ; ninth, the stomach 
 and liver ; the tenth is the breast ; the eleventh is 
 the neck ; and the- twelfth is the brain. Its width 
 also forms a twelfth. The arm is five-twelfths, the 
 hand is one. 
 
 When we measure the head alone, we still find 
 that a scale ot twelve is the only one that will ac- 
 curately fit its various parts. In the second figure, 
 of the measure of man this scale is illustrated. A 
 point, F, at the opening of the ear lies against the 
 great physiological center of the nervous system 
 as described in the second chapter. Drawing one 
 line from this point to the top, and another to the 
 Tower end of the nose, these two lines, 1 and 2, 
 include an angle of thirty degrees, or one-twelfth 
 of a circle. Extending these same sized angles all 
 the way around the head, there will be three in 
 front, three above, three behind, and three below. 
 
SEPHBRVA. 50 
 
 One includes from the nose to the chin, and one 
 the forehead. If we divide the circle into any 
 other number of angles, they will not fit any of the 
 features of the head and face. 
 
 Here is the same division and arrangement 
 into four sides, with three parts on each side, that 
 we shall find in the plan of the city of the New 
 Jerusalem, as described in the ninth chapter. 
 The measure of the city is the measure of a man. 
 
 I n the higher harmonies, the number twelve 
 consists of two parts; five as the lower, and seven 
 as the upper part. So in this measurement of the 
 head, the brain occupies seven-twelvths of the 
 great circle, or the angles B, C, D, E, S, I, and K. 
 The face and the body, the servants of the mind 
 and brain, include the five lower angles. The 
 brain itself is divided into seven groups which 
 point upward, and five which point downward. 
 
 In his vision of the New Palestine, the prophet 
 Ezekiel, saw the gathered tribes of Israel all re- 
 distributed, so that seven were placed above or 
 north, and five below the city. And, as we shall 
 see iu the ninth chapter, the seven upper tribes 
 had the upper groups of faculties dominant, while 
 the five other tribes had the lower groups ruling 
 in their traits of character. 
 
 We have thus proved, by the unanswerable facts 
 of mathematics, that the number twelve is the ba- 
 sis of construction in thr human form, and that 
 both our mental and bodily life express them- 
 selves through the numbers three and twelve. It 
 is the faculties of the mind itself that give form to 
 the brain and body, and we could not ask for any 
 clearer proof that these faculties are classified by 
 nature into three divisions and twelve groups. 
 
/ 
 
 
 LIFE. 
 
 The theory of Wave 
 I movement is now gener- 
 ally accepted, as a well 
 established truth, among 
 scientific men. 
 
 We may safely assume 
 that in Matter there are 
 five, and in Spirit seven 
 kinds or forms of Atoms. 
 The atoms of matter dif- 
 fer from those of spirit in 
 their forms, their size, 
 and in their polarity. 
 The circular polarity of Spirit-atoms produces 
 the rounded forms of organic cells and objects. 
 
52 SEPHERVA. 
 
 In the atom of spirit on the engraving of the 
 mental mechanism the arrows show the direction 
 of these circular currents of polarity. The rays 
 show its straight polar lines. 
 
 The reason why spirit has no weight or gravity 
 is because its atoms are smaller than the length 
 of the waves of gravity, and therefore these waves 
 cannot set the atoms of spirit into vibration, and 
 consequently the attraction of gravitation has no 
 effect on them. Suppose, for example, that the 
 waves of gravity, in our engraving, were the 50,- 
 000th part of an inch in length, while the atoms 
 of spirit were only the 70,000th of an inch. It is 
 evident that one of these long waves could not 
 vibrate w 7 ithin the smaller atom of spirit. 
 
 But the waves of spirit atoms may unite with 
 each other, and according to the law of intensity, 
 they may produce waves large enough to affect 
 and set in vibration the atoms of matter. Thus 
 in figure 2, the waves A and B unite at c, and the 
 resulting wave is twice as large as when they were 
 separate. 
 
 Every atom has its own inherent vibrations. 
 These are a part of its essential properties. It 
 may have different forms of waves at its different 
 poles, and thus each pole possesses its special 
 kind of attraction, and may exert its force over a 
 special kind of matter. In the molecule of bio- 
 plasm the atom of carbon, in the center, attracts 
 the atom of hydrogen at one, and that of ni- 
 trogen at another pole. 
 
 The atoms of spirit possess forms quite as dis- 
 tinct and persistent as those of matter. This has 
 nothing to do with the question of their possessing 
 
WAVES OK NERVE FORCE. 53 
 
 weight, as was explained above. If spirit atoms 
 have form they must of necessity have space. 
 For we cannot conceive a form, a circle or tri- 
 angle for instance, without there being space be- 
 tween its two sides. It does not follow that the 
 ultimate atoms can be divided because they have 
 parts, though some thinkers have tried to suppose 
 it did. 
 
 Waves of Nerve Force. — The radiant waves 
 from each organ of the brain and from each part 
 of the body, have their own distinctive character. 
 They differ in form, in length, and in altitude. 
 
 The engravings of the Mental Mechanism show 
 the rounded form of the waves of Memory; the 
 constructive waves of Reason ; the articulated 
 waves of Amity or Friendship ; the smooth waves 
 of Religion; the looped waves of Sexlove; the an- 
 gulo-curves of Dignity; the sharp angles from In- 
 tegrity and Liberty; the acute angles of Defense, 
 and the hooked waves of Aversion. 
 
 These examples show that the form of the waves 
 corresponds precisely with the character of the 
 faculties from which they are radiated. The 
 smooth, attractive waves of Affection are in broad 
 and appropriate contrast to the harsh, repulsive 
 waves of the Defensive faculties. Our very 
 thoughts and feelings have their distinctive shapes 
 and impress them upon the outflowing waves. 
 The prickling sensations under the excitement of 
 anger are very different from the soft thrills of 
 affection. An instinctive preception of these 
 truths has determined the figures of speech used 
 in all languages. Men never speak of love as 
 rough, or of anger as being smooth. 
 
 The nerve-force usually travels along its special 
 
54 EPHERVA. 
 
 conductors, the nerve fibres, while it is within the 
 brain and body. But, like magnetism it can read- 
 ily flow outside of its conductors when it reaches 
 their terminal ends. The sheaths of the fibres in- 
 sulate the current while it is passing along the 
 fibre, but when the current reaches either the cells 
 or the free end of the fibre, then it may be freely 
 radiated into space. Its rate of movement along 
 the nerves is thought to be about two hundred 
 feet per second, a rate which is very slow in com- 
 parison with that of magnetism or electricity. 
 
 Nerve-Spheres. The nerve-force constantly 
 radiates from each organ, and it thus passes from 
 us in all directions throngh space. Each person is 
 thus constantly surrounded by a nerve-sphere 
 which corresponds to his own character. Through 
 these spheres we either attract or repel those who 
 are around us. We mentally impress others and 
 are impressed by them. 
 
 These pulsating brain-waves, these swift lines of 
 thought and feeling, sometimes reach a few feet, 
 and sometimes many miles. But whether extend- 
 ing a great or a less distance, there, around every 
 person, is this vital sphere of silent power, reflect- 
 ing and transmitting every mood and impulse that 
 sweeps through the soul. 
 
 When two friends approach each other, there is 
 a beautiful play of colors as the nerve currents 
 from them meet and blend, one after another ; and 
 when the two friends become fixed in position, the 
 waves returning to each give a new series of lum- 
 inous harmonies. Sometimes the currents from 
 some organs will blend, and that from others will 
 not. In that case, the two friends can only partly 
 sympathize in feeling or thought. When the 
 
55 MESMERISM. 
 
 blending is complete, we may read the very 
 thoughts of our associates. 
 
 These exchanges are constantly taking place 
 and all persons feel their influence, whether such 
 persons are called sensitive or not. The highest 
 effort of clairvoyance is but the exaltation of this 
 nerve-sense, which all persons exercise in a greater 
 or less degree. 
 
 Mesmerism. Mesmer and his followers have 
 shown that the voluntary exertion of nerve-force 
 in one person has enabled him for a time to con- 
 trol the muscular movements and apparently the 
 whole thoughts of another. The operator makes 
 passes over his subject, who must remain in a 
 receptive condition, until his nerve-force has suffi- 
 ciently penetrated the latter. Then whatever the 
 operator may think or wish, the same thing is 
 thought and wished by the subject. These experi- 
 ments are abnormal uses of the nerve-force, but 
 they serve to vividly illustrate its transfer between 
 persons. 
 
 Mental Telegraph. — The nerve-force may ex- 
 tend between those who are great distances apart, 
 and convey expressions of thought and emotion 
 even more exact than by words. In these cases 
 of mental telegraphing, the nerve-force may be 
 passed through the air, or be conducted along 
 solid objects, as along a road where a person has 
 traveled. Many obstacles interfere with this 
 method of communication. Every advance in cul- 
 ture and refinement will make its use more fre- 
 quent and certain. 
 
 The nerve-force from large and active organs 
 extends farther than that from small and inactive 
 ones. So does that from the front and upper 
 
56 
 
 SBPHERVA. 
 
 organs when compared with that from those of 
 the lower and backhead. From Kindness, for ex- 
 ample, it reaches farther than from Defence. The 
 latter points to the earth and so must soon stop. 
 Anger, hate, and all the evil passions die out 
 sooner than love and the higher emotions. The 
 reign of evil is limited by this law of brain-struct- 
 ure. The passion for military glory will be out- 
 grown, while the beneficient triumphs of the intel- 
 lect survive through all generations. 
 
 It is through these vital currents that the whole 
 human race is to be united in one vast composite 
 life. The high sensitiveness which would belong 
 to such a universal sympathy, implies the entire 
 dominance of the nobler faculties of man's nature. 
 The invention of the magnetic telegraph was an 
 external index that the development of man had 
 reached nearly to a point where it would be possi- 
 ble to unite all the nations in bonds of amity. 
 The telegraph was the physical nervous system of 
 the nations. 
 
 The radiant nerve-force obeys the general laws 
 of radiant forces. It has been carefully studied 
 by competent observers, and the results are pre- 
 sented here without any attempt to state the mul- 
 titude of separate facts upon which they rest. 
 
 All forces are convertible, transferable, or 
 counteractive, in measured proportions. A defi- 
 nite quantity of one always produces, or else coun- 
 teracts, a definite quantity of another. In the 
 steam engine, heat is converted iuto mechanical 
 motion. When a body falls and strikes the earth, 
 heat is developed — gravity has been converted 
 into heat. 
 
 In no part of nature is there any such thing as 
 
CONTROL OF THE WILL. 57 
 
 absolute rest. Matter, Spirit and Force are eter- 
 nal. Either may assume a thousand complex 
 forms in succession, but neither can ever be de- 
 stroyed. To-day we behold the stately tree of 
 the forest; a few centuries hence it will have 
 fallen to decay, and its tissues be converted into 
 gases or into the soil. Nay, before our very eyes 
 the wonderful transformation is constantly taking 
 place, but not an atom has been destroyed, not 
 any force has been wasted. They have disap- 
 peared in one, to re-appear in another form. The 
 entire quantity of matter and of motion remains 
 always the same in the universe. We cannot take 
 any atom of matter and by any possibility divest 
 it of motion. For example, no atom of matter 
 was ever found that did not possess gravity, or the 
 power of movement toward other atoms. 
 
 Control of the Will. — The will appears to have 
 a certain amount of control over these out-going 
 currents. By thinking and steadily exerting the 
 will on a particular person, the nerve currents may 
 be directed towards him more definitely and effec- 
 tively. Within the brain itself the will displays 
 the same power in directing the currents of force. 
 We can, by an effort of the will, call one faculty 
 or another into activity, just as we choose. In the 
 brain, however, the mechanism is so regular that 
 this object is accomplished without difficulty and 
 without our notice. 
 
 Modification of Currents. — A current flowing 
 from an organ in any direction over other organs, 
 mixes with the force peculiar to each, and is cor- 
 respondingly modified. For instance, take a cur- 
 rent starting from Excitement, the lower part of 
 Caution, toward Stability. The harsh, angular 
 
58 SEYHERVA. 
 
 character possessed by the waves when they start 
 from Excitement is slightly modified by mingling 
 with the force from Caution. At Patriotism, its 
 forces make them much more quiet and smooth. 
 Still further on, the blending nerve-force of Integ- 
 rity imparts to them a more steady and even 
 strength, and that of Perseverance gives them 
 greater uniformity. At the end of their course^ 
 Stability or Firmness imparts its gentle and firm 
 influence. The force of each organ tends to 
 make the passing current resemble itself in charac- 
 ter. If the intermediate organs are small and in- 
 active, the current would pass around them, and 
 over larger and more active ones. 
 
 Interference of Brain Waves. — A current of 
 nerve-force from one organ may meet and neutral- 
 ize that from another by interference. This is ac- 
 cording to a general law of all the forces, that 
 the crests of the waves in one correspond to those 
 of the other, they are increased in their intensity ; 
 but when the crests of one fall into the depression 
 of the other, they neutralize each other. 
 
 The new resulting force in the brain may be 
 readily estimated by considering what the two or- 
 gans were, and over what organ the currents met. 
 A current from Parenity and one from Laudation 
 might meet and neutralize each other over a large 
 organ of Caution. The new force would be ap- 
 propriated by Caution, and would probably im- 
 part to the organ a pleasing feeling of tender 
 care. 
 
 Opposing currents are constantly meeting and 
 being converted where no interference occurs. 
 The organs of Imagination, Im, are located at the 
 junction of the Reflective, the Receptive, Sexal 
 
ADHESION OF IMPRESSIONS. 59 
 
 and Parental groups. It follows that a multitude 
 of minor currents must meet and be converted 
 over this organ. Out of these conversions would 
 naturally spring the whole system of metaphors 
 and figures of speech which form so large a part 
 of all languages. For if the nerve force of two 
 organs may be converted into each other, then the 
 forms of speech appropriate to each may be ex- 
 changed, as in the case of all metaphors. 
 
 Adhesion of Impressions. — When a new im- 
 pression is made on the mind, it sets up its own 
 peculiar vibration of the fibres and cells. Now 
 if the mind already contains an impression which 
 was in part similar to this new one, then some of 
 the fibres have already vibrated in the same man- 
 ner as the new impression would make them. Ac- 
 cording to a general law of all action, they could 
 repeat their old vibrations more easily than they 
 were produced at first. Hence new ideas tend to 
 set in action those fibres and cells which have al- 
 ready responded to similar ideas, and thus similar 
 ideas and feelings are stored up in the same parts 
 of the brain. This fact is the basis of the impor- 
 tant law of Association in memory and thinking. 
 
 If each new fact and new impression, as it 
 comes in to the mind, is compared with those 
 which are already there, and the mind decides 
 which of the old ones it resembles most; then the 
 new impresiion will be made on the cells which 
 are adjacent to those which contain that old im- 
 pression which is most like it. 
 
 As any excitement of one cluster of nerve cells 
 will extend to and excite adjacent ones, it is clear 
 that if the impressions of similar facts be made 
 
60 SEPHERVA. 
 
 upon adjacent cells, when the excitement of recol- 
 lecting one will awaken and recall the other. 
 
 Association of ideas also arises from analogous 
 faculties, those which are polar in the second de- 
 gree. Thus the color of an orange may recall its 
 form and its flavor. The organs of form and of 
 flavor are polar, but not adjacent to color. 
 
 These laws show us the vast importance of true 
 classifications in teaching all branches of knowl- 
 edge. If our facts and our ideas are all in disor- 
 der in our mind, it will be as difficult to find and 
 recall them, as it would be to find anything you 
 want in a disorderly house. 
 
 In childhood and youth the brain is more sus- 
 ceptible to impressions than at later periods of 
 life, and they are retained with greater tenacity. 
 The early part of life is the time to lay up a store 
 of knowledge, to be worked out in the practical 
 duties of mature years. 
 
 The actions of nature are full of measured repe- 
 titions. To these as a whole, we give the name of 
 Time. The organ of Observation relates to the 
 present moment. When time recedes into the 
 past, it is cognized by the organ of Memory. 
 When the facts become far enough past to be or- 
 ganized into periods, they come under the cog- 
 nizance of the organ of Time, situated still further 
 outward from the middle of the forehead. And 
 when the periods assume definite relations to each 
 other, they impress the organ of System. 
 
 Failure of Memory. — In the growth and nutri- 
 tion of the brain — as each old and worn out nerve- 
 cell is replaced by a new one — the impressions 
 which were upon the old are transferred to the 
 new, so that the mind is able to retain its images. 
 
NERVE AND MUSCULAR FORCE. 61 
 
 But there is a little force expended in making the 
 transfer ; consequently, it is never complete, and 
 the mental impressions gradually lose their dis- 
 tinctness and intensity. Probably, many times the 
 new impressions received by the mind are super- 
 imposed upon others, and this would impair their 
 distinctness. 
 
 The organ of Memory is a general storehouse, 
 but each mental faculty also retains or remembers 
 its own kind of impressions. Thus the organ of 
 Form remembers images, and that of Amity re- 
 tains the impressions of friendship. 
 
 Nerve and Muscular Force. The nerve-force 
 may be converted into either of the other forces. 
 Whenever a muscle contracts, nerve-force has 
 been sent to it and expended. Let a person of 
 studious and sedentary habits engage in vigorous 
 muscular labor, and he will quickly realize that 
 the brain is using up its nerve-force in the effort, 
 for his brain will soon feel exhausted. 
 
 There is an exact relation between the amount 
 of nerve-force expended and the amount of me- 
 chanical force displayed in the contraction of the 
 muscle. This is clearly proved by the fact that 
 we know just how much nerve-force to expend in 
 order to make the muscles contract to any re- 
 quired extent. All mechanic arts depend upon 
 this certainty. In the acts of cutting, sawing, 
 painting, and ten thousand acts of our daily life, it 
 is necessary that the muscles contract just so far 
 and no farther. 
 
 Waves in Dreaming. — In the act of dreaming, 
 the fragments of mental impressions and images 
 float about, and touching each other, they blend 
 and adhere to each other in a disorderly and patch- 
 
62 SEPHERVA. 
 
 work manner. During sleep, the great currents 
 flow around the ellipses with exceeding slowness, 
 and the minor and cross currents are thus allowed 
 to dominate. The regular order of thought is sus- 
 pended. Sensation, perception, memory, reflec- 
 tion, desire and action, no longer succeed each 
 other in the manner of our waking hours. But 
 many times in sleep the mind is especially sensi- 
 tive and passive, and then clear impressions of 
 ideas or of facts, may be received from other 
 minds, or even from our own surroundings. 
 
 If a large current attempts to travel over a nerve 
 which is too small for it, then one of two things 
 may happen. It may be converted into heat, and 
 we all know that a strong nervous current may 
 produce a glow of warmth all through the body. 
 Or it may be converted into a galvanic current, 
 and then the person will feel those thrills which 
 all have experienced under excitement. 
 
 Colors of Nerve-Force. Each organ of the 
 brain radiates a nerve-light of a distinctive color. 
 Thus, from Ambition the light may be bright or 
 dull, clear or impure in tone, but it will always be 
 a crimson or reddish purple. These colors are 
 shown in the full-page view of the nerve spheres. 
 The author of this book was the first person who 
 analyzed these colors and traced them to their 
 source in the separate groups. This was done, 
 and the proper diagrams painted, in the Hebrew 
 year 3445. 
 
 From the following table these colors may be 
 readily learned, and also from the colored map of 
 the mental organs in the second chapter, and from 
 the colored plan of the New Jerusalem* 
 
A TABLE. 
 
 63 
 
 RECEPTION, 
 
 Emerald. 
 
 REFLECTION, 
 
 Azure. 
 
 RETENTION, 
 
 Blue. 
 
 RELIGION, 
 
 Lemon. 
 
 SEXATION, 
 
 Orange. 
 
 PARENTION, 
 
 Amber. 
 
 AMBITION, 
 
 Crimson. 
 
 COACTION, 
 
 Scarlet. 
 
 DEFENSION, 
 
 Red. 
 
 PERCEPTION, SENSATION, IMPULSION, 
 
 Grey. Salmon. Maroon. 
 
 These facts furnish a clear guide for the appli- 
 cation of color in costume, architecture and land- 
 scape. Every color exerts a definite influence on 
 that group of mental faculties which radiates a 
 similar color. The world of color beauty, in nature 
 and art, becomes full of living significance. Some 
 of these applications are given in the twelfth chap- 
 ter. The colors of the groups are shown in the 
 plan of the New Jerusalem. 
 
 The nerve-force is finer than ordinary sunlight, 
 and it is hence impossible to represent its extreme 
 beauty and delicacy in a painting or an engraving. 
 
 The nerve-force bears closer analogies to light 
 than to any other of the forces. It has often been 
 seen by sensitives, under a slightly increased in- 
 tensity of common vision. The rods and cones of 
 the eye become more tense under some forms of 
 mental excitement and consequently they vibrate 
 to the fine waves of nerve force. It may then 
 appear as a soft, diffused light around the head 
 and form, or it may shoot out in broad glowing 
 bands, like the aurora ; or it may form iridescent 
 clouds, at a greater or less distance from the per- 
 son. The light from the seven upper groups often 
 appears like a crown of spiritual brightness, deco- 
 rated with flaming jewels 
 
 Intensity of Colors. — When an organ is excited 
 
64 SEPHERVA. 
 
 and active, its nerve-force will be bright and 
 intense, flashing up vividly. We express this con- 
 dition by saying that our minds feel bright. A 
 public speaker whose whole intellect is excited, is 
 said to make a brilliant effort. Those who first 
 used these terms regarded them as simply figures 
 of speech, little dreaming that in the advance of 
 science it would be proved that they were true in 
 the most literal sense. When an organ is inactive, 
 or when we are asleep, the light from it is dull and 
 obscure. We can truly say that the mind is dull 
 and the thought slow in this case. 
 
 The Crown of Life. — A well-cultivated and 
 properly used organ gives forth a nerve-light that 
 is pure ane clear in color. But from an organ in 
 the opposite condition, it will be foul and impure 
 in tone. We speak a literal truth, then, when we 
 say that a good person is the light of a community, 
 or that the bad dwell in darkness. When we en- 
 lighten the mind of a person, we actually increase 
 the quantity and quality of the nerve-light radi- 
 ated from his brain. To the eye of the sensitive, 
 or the clairvoyant, the brain appears like a lumin- 
 ous sun, only its light is of infinite softness. 
 Hence a sun with twelve rays is a true symbol of 
 the human mind, and of a perfect man, a Sun of 
 righteousness. 
 
 The seven-rayed crown of living nerve light may 
 adorn the head of every good person in this life. It 
 comes to them as the sure reward of intellectual 
 culture and spiritual excellence. It is often seen 
 in the form given at the head of this chapter. 
 
 Impressions.. — Every object radiates forces 
 which impress an image of itself upon surround- 
 ing objects. If we lay a key upon a smooth metal 
 
CONCENTRATIVE EXCITEMENT 65 
 
 plate for a short time, and then remove it, the image 
 of the key may be evoked by heating the plate. 
 And this may be done years after the contact. 
 Whether conscious or not, the objects of the uni- 
 verse a.Y9 thus continually writing their history in 
 these marvellous pictures. 
 
 The nerve cells of the brain and of the various 
 nerve centers, are constituted on purpose to re- 
 ceive impressions. The extent of their impressi- 
 bility is very great, and the results belong to a 
 large part of our conscious life. 
 
 By coming in contact with an object, a sensi- 
 tive person may perceive and describe the impres- 
 sion it has received and retained. For example, 
 by holding a manuscript letter in gentle contact 
 with the forehead or the hand, the whole charac- 
 ter, personal appearance, and even the thoughts 
 of the writer at the time of writing, may be faith- 
 fully described. 
 
 A fossil plant or animal, examined in this way, 
 gives up a faithful picture of its ancient surround- 
 ings, in prehistoric ages. In the experiments 
 made by Denton, this was done again and again. 
 
 It was through contact impressions, received 
 through different parts of the brain, that the true 
 location of the mental organs was finally discov- 
 ered in the year 1841. These experiments, made 
 by Buchanan, were numerous and decisive. 
 
 Here in a paragraph, is the statement of the 
 method in the language of its discoverer: u Con- 
 CENTRATivE Excitement. — This is the scientific 
 demonstration of cerebral functions, the method 
 which I discovered in 1841, of exciting the cere- 
 bral functions to compel them to manifest their 
 functions. The application of heat and cold to 
 
66 SEPHERVA. 
 
 the various parts of the body and head, of galvan- 
 ic currents and of medical stimulants and seda- 
 tives, may concentrate the nervous excitement to 
 any one spot, and diminish the activity of other 
 parts so as to produce a decided predominance of 
 the stimulated organ. By far the best method for 
 such purposes, is td use the stimulus of the ner- 
 vaura (nerve-force) by applying the hand. The 
 finger or hand, applied to any porticn of the head, 
 excites the adjacent organs by an attractive influ- 
 ence, and in highly impressible persons will pro- 
 duce an immediate and striking effect. Thus an- 
 ger, joy, avarice, mirth, pride, imagination, memo 
 ry, fear, or any other faculty may be aroused by 
 touching its locality for a few moments, and by a 
 series of such experiments the functions of every 
 organ may be demonstrated to the satisfaction of 
 the . experimenter and his subject. Since this 
 discovery we no longer need to occupy ourselves 
 in calculating the probable functions of the brain 
 from a vast number of indefinite facts in crani- 
 logy, as Gall and Spurtzheim did, for a simple and 
 easy experiment places cerebral science upon as 
 positive a foundation as chemistry, anatomy, or 
 physiology. It must be remembered that all our 
 experiments are made without any mesmeric 
 preparation or somnambulism, and that both op- 
 erator and subject are equally awake, intelligent, 
 conscious, independent and self possessed. " 
 
 The much later experiments of Hertzig, Ferrier 
 and others, made by electricity upon the brains 
 of lower animals, were undecisive and unreliable, 
 These cannot report their sensations, and Ferrier 
 made no allowance for the repetition of analo- 
 gous functions, and the co-operation of back and 
 
CARESSING. 67 
 
 front faculties. The pathological proofs of apha- 
 sia were more decisive, but they only located the 
 faculty of Language where Buchanan's experi- 
 ments had placed it, many years before. 
 
 Caressing. Those acts of contact which express 
 the various forms of affection, prove the reality of 
 these impressions beyond all possibility of doubt. 
 All animals with a distinct nervous system, from 
 the insignificant worm up to man, express their 
 sexal, parental, filial or friendly affection by the 
 cqntact of caressing. Taking man alone, here are 
 twelve hundred millions of these facts occurring 
 daily. And only one explanation is possible. 
 There must be some actual force passing from one 
 living being to another in these acts of caressing. 
 This nerve-force is a vital part of us, and its 
 reception in this way is just as real as the recep- 
 tion of force through the food which we eat. It 
 does not depend upon imagination. We touch 
 those parts of the face and body which are func- 
 tionally connected with the actions which we wish 
 to express. Thus parental, filial, fraternal, and 
 sex-love are connected with the lips and with the 
 bosom, and hence kissing or caressing these parts 
 expresses these affections. A kiss on the back of 
 -the hand expresses protection and submission, for 
 this part of the hand is connected with the defen- 
 sive and ambitious faculties. A kiss on the fore- 
 head expresses fraternal and religious affection. 
 
 Spiritual Atmosphere. Through the radiated 
 nerveforce we actually impart somewhat of our 
 own being to everything we touch. And in turn 
 we as constantly receive from the accumulated 
 force left by others. 
 
 The presence of a large number of the wise. 
 
68 SEHHERVA. 
 
 and good in any locality fills the place with a 
 nerve-sphere of light which may last for years. 
 Such a luminous mental sphere is highly favorable 
 to clearness of thought and social harmony. It is 
 a part of human destiny to surround, in this way, 
 the whole earth with the living glory of truth and 
 love, its true and final spiritual atmosphere. 
 
 This law teaches us that we are responsible to 
 our fellow beings for every thought and feeling 
 which we entertain, as well * as for every action 
 which we perform. The silent waves of mental 
 force vibrate fiom soul to soul. They unite us all 
 by the inseparable links of a composite spiritual 
 life. 
 
CHAPTER FIFTH. 
 
 POLATION. 
 
 From the chemical union 
 of atoms to the vast revolu- 
 tions of the stars, all action 
 is polar. It involves the 
 concert of opposite forces 
 or tendencies — the attrac- 
 tive and repulsive ; recep- 
 l^^^^S^^y^V^ tive and positive; mascu- 
 I ^° H *s' /^ffW*^ ^ ne an< ^ feminine. The 
 
 3fa friq.lt. ^lll^ ?___jji phenomena of menial po- 
 larity play an important and conspicuous part in 
 mental action. 
 
 The polar faculties, these all-sweeping levers of 
 life, vibrate through the earthy and the heavenly 
 spheres of our being. They sweep the past, the 
 present, and the future. They move the progres- 
 sive and the conservative phases of our existence. 
 The rhythm of human life depends upon their 
 equal development and concordant action. 
 
 Spheres of Contrast. The major axis of the 
 brain extends from Memory to Liberty. The 
 whole half of the brain below this points down- 
 ward, andbelongs to the earthly side of our natures. 
 This lower side of the brain rules the life of the 
 lower animals. Their chief attractions are earthly 
 and material. This half relates to the lowest 
 sphere of life, the lowest uses of all things. 
 
70 SETHERVA. 
 
 Opposed to this inferior sphere is the upper half 
 of the brain. Its organs of Inspiration, Integrity, 
 Faith, Love, Hope, and Reform lead us to per- 
 ceive the higher life ; the spiritual, the better uses 
 of all things, the heavenward phase of feeling and 
 action. We should look up and not down, is the 
 command of these faculties. They point upward 
 and they fit us for an elevated life of purity, good- 
 ness, and harmony. 
 
 The perceptive faculties, around the eye, are 
 concerned with the things of the present. Op- 
 posed to these are the conservative feelings of the 
 ambitious organs, from D to L and Economy. 
 They cling with tenacity to whatever the past has 
 bequeathed to the present. When acting alone, 
 they produce a clannish feeling, and desire to go 
 with the oldest and strongest party, whether it be 
 in the right or in the wrong. 
 
 The attractions to the past are opposed by the 
 high front faculties of Inspiration, Reason, and 
 Reform. These point forward to the future, and 
 assure us that it is in the noonday of human his- 
 tory, and not in its gray dawn, that the sun of 
 truth shines with the most life-giving beams. 
 They command us to look forward, not backward. 
 In the grand cycles of growth the old never fully 
 returns. The new always has the first unfoldment 
 of some truth or beauty. 
 
 The sensitive faculties, from Appetite to Im- 
 pression, make us sensitive, yielding, and impres- 
 sible. They are balanced by the vigorous organs 
 from Stability to Caution. These organs render 
 us firm, hardy, and tranquil. 
 
 The Defensive group, if acting aione, would 
 make a person harsh, disagreeable, conservative, 
 
PLAN OF THE BRAIN. 
 
 71 
 
 &OQ-WENLY ' SPJZtXL t TZ^*™ , PM or z&glej 
 
 q&gXMSSZu 
 
 h; 3 A 
 fotltd 
 
 -tP Is,- 
 
72 ' SEPHERVA. 
 
 and selfish in manners and conduct, but when act- 
 ing in conjunction with the opposite group of 
 Amity, as they should do, than we have a careful 
 regard for our own rights, but are careful to con- 
 sider that our own rights are bound up in the in- 
 terest and happiness of our fellow-beings. 
 
 The organs of repulsion, which point downward 
 and backward, press against the earth, and thus 
 push us upward and forward at every step. Their 
 force thus acts in concert with that of the attrac- 
 tive organs in front. 
 
 In estimating the character of any person by 
 the size of the organs, we must carefully take into 
 account the opposite tendencies of these polar fac- 
 ulties. Thus a person may have very large Pride, 
 and yet be modest and deferential through large 
 Modesty and Reverence. When an organ and its 
 polate are both small, the person will exhibit no 
 decided tendencies in either direction. A person 
 with small Kindness and small Economy would be 
 neither a liberal nor a miser. His character 
 would be negative in both respects. From the 
 table of Mental Chords, the student can easily 
 make these applications of the law. 
 
 Zones of Co-operation. It is a law that the 
 organs all point toward their objects of relation. 
 Thus the social organs point forward toward our 
 associates and friends ; the Perceptives point 
 down toward the earth, which we are observing ; 
 and so of the rest. But the organs of the brain 
 are, many of them, arranged so that different or- 
 gans have the same, or almost the same, direction. 
 As a consequence of this, they should have similar 
 objects of relation ; and such is the case. These 
 organs occupy two parallel zones, and may be 
 
ZONES OF CO-OPERATION. 73 
 
 illustrated by the initial engraving. It represents 
 an upright cross section of the brain, from right 
 to left. We are looking at this view from behind. 
 The fibres of Stability, at S, in the left hemisphere 
 curve over toward the right. They take nearly 
 the same direction as those of Control, C, in the 
 right hemisphere. They must have similar objects 
 of relation. The calmness and fortitude given by 
 Stability are sustained by the co-operation of Con- 
 trol, which gives restraint and elevated caution. 
 The two faculties are analogues. 
 
 in this engraving, the fibres of Integrity, at I, 
 in one hemisphere, point in the same direction as 
 those of this faculty in the other. At B, the 
 fibres of Baseness are seen pointing exactly op- 
 posite to those of Integrity. 
 
 In the table of mental chords the most impor- 
 tant cf the co-operating organs, just described, 
 will be found. 
 
 Where the hemispheres lie against and touch 
 each other, is another zone, still more interior. 
 Its faculties echo in a less definite way those of 
 the outer zone. 
 
 Third Degree. This unites all of the faculties 
 in pairs. In the table of mental faculties, the first 
 and second one in each trinity form a pair. 
 
 The contrast between the two members of a 
 pair is less strongly marked than in the other de- 
 grees. In some cases it required a most extended 
 and careful analysis to discriminate them. The 
 two are located near each other, and never act in 
 antagonism. 
 
 The organ of Dignity is bold, positive, mascu- 
 line, and impressive, tending to keep those upon 
 whom it acts at a respectful distance, The organ 
 
74 SEPHERVA. 
 
 of Laudation, its polate of the third degree, is re- 
 ceptive, attractive, and feminine, tending to win 
 approval. It is strongest in the womanly charac- 
 ter, while Dignity is stronger in man. Prevision 
 is simply receptive, it is directly impressed by the 
 forces which are to produce future events, and 
 those which are now in action. But its polate, 
 Reason, works externally, it combines and arranges 
 impressions and produces new phenomena. Hence 
 when compared with Prevision, it is the more 
 positive. 
 
 But if we should compare Reason \«ith Aggres- 
 sion, its polate of the first instead of the third de- 
 gree, then Reason itself would appear receptive, 
 while Aggression is positive. Defence and Econ- 
 omy, as a pair, are polar in the first degree to 
 Amity and Reform. So long as the first pair pre- 
 dominate in human character, the influences of 
 wealth are all enlisted on the side of conservatism. 
 
 Repetitions. It is a part of the law of evolu- 
 tion that all through life the higher organs and the 
 higher animals repeat and elaborate functions 
 which are found in the lower organs and types of 
 life. In our mental structure and action this 
 transfer and repetition of function is very import 
 ant. 
 
 The organs of the sensitive group attract us to 
 the objects of sense, and make us feel that " the 
 earth is our mother." The higher group of paren- 
 tal love attracts us to our human parents. And 
 highest of all, the religious group attracts us to 
 the Deity, at once the infinite father and mother 
 of our existence. 
 
 Among the lower animals, the attraction be- 
 tween the sexes originates in the organ of Im- 
 
MENTAL UNITY. 75 
 
 pression. But in man, the higher group of Sexa- 
 tion takes the lead in this attraction, and sur- 
 rounds sexlove with noble and refined sentiments. 
 
 The organs of reflection enable us to perceive 
 laws and relations. This is a higher kind of per- 
 ception than that of the Perceptive group, which 
 only reveals objects. 
 
 As we shall discuss in the chapter on Social 
 Unity, the lower organs everywhere in the brain 
 supply materials for the use of those above them. 
 Thus we cannot reason unless the lower group of 
 memory supplies Reason with facts; nor* can Mem- 
 ory retain facts themselves, until these are ob- 
 served by the Perceptives which are still lower. 
 
 Mental Unity. — Whenever we allow the grati- 
 fication of any back head or basenal organ to be- 
 come the chief object of our existence, we are 
 then failing to obey the laws of unity. The full- 
 est power and most perfect pleasure of the senses 
 can only be reached when they act in connection 
 with the higher faculties. The organs of Appe- 
 tite and Feeling lie at the base of ail the social 
 faculties, and they furnish the materials of force 
 to all of the organs, as well as to themselves. 
 Hence in their normal action they support and 
 stimulate the noblest and most refined emotions 
 of the mind. 
 
 The highest power of the Perceptives results 
 from the culture and exeruise of the Reflective 
 faculties above them. The telescope and the mi- 
 croscope were the products of Reason and Con- 
 struction, yet how immensely have they enlarged 
 the scope and increased the accuracy of our per- 
 ceptions. 
 
 The higher organs of the brain must rule in the- 
 
76 SEPHERVA. 
 
 character of man. The larger part of the at- 
 tractive organs and signs in the lower animals 
 point downward toward the earth. Their chief 
 attractions are earthly and sensual. But in man 
 these attractive organs mostly point up and onward 
 towards his fellow beings and the external uni- 
 verse. He alone, of all beings here, is released 
 from a direct bondage to the earth, and united 
 with his fellows in filling an exalted and immor- 
 tal destiny. 
 
 Concert of Repulsions. — When the repulsive 
 force of a person is directed against us, we are 
 usually repelled from that person. But, for ex- 
 ample, when Defense is not exerted with suffi- 
 cient energy to terrify or conquer the person as- 
 sailed, it usually rouses his defense in turn. In 
 this case the Defense of the first person conflicts 
 with the organs of Firmness and dignity in the 
 second; and these organs being too strong to be 
 overcome so easily, have roused up their assistant 
 organs of the defensive group. The courageous 
 man becomes firm or combative when attacked, 
 when the person with little Firmness is frightened 
 or paralyzed. But the repulsive force of two 
 persons may act in concert instead of antagonism. 
 In this way the courage of a leader arouses and 
 inspires that of his followers. Where they are all 
 pursuing the same object, each one imparts repul- 
 sive force to his associates, and they display the 
 results of its accumulated strength 
 
 Mental Chords. — It is evident that if the higher 
 and lower organs resemble each other in functions, 
 then they may make an exchange of duties, and 
 this is actually the case. Thus, Reason may ex- 
 change with Color. The latter gives the percep- 
 
TABLE OP MENTAL CHORDS 
 
 77 
 
 These polar organs of the first degree, point in opposite direc- 
 tions, and display the most striking contrasts of action. Thus 
 Amity attracts, but Defence repels. The repulsive organ is placed 
 first in each contrast. 
 
 Energy 
 
 Control 
 
 Courage 
 
 Mobility 
 
 Control 
 
 Economy 
 
 Dignity 
 
 and Feeling, 
 
 " Appetite 
 
 " Fear. 
 
 " Patriotism. 
 
 " Mobility. 
 
 " Kindness. 
 
 " Modesty. 
 
 Secrecy and Communion, 
 Aversion " Sexation. 
 
 Destruct'n " 
 Defense " 
 Aggress'n " 
 Liberty " 
 Integrity " 
 
 Love 
 
 Amity. 
 
 Reform. 
 
 Serving. 
 
 Destruction. 
 
 The organs compared in this table occupy zones of parallel di- 
 rection in the two hemispheres . Thus firmness in one hemis- 
 phere, points in a direction parallel to that of control in the 
 other. They are analogous, and they co-operate and exchange 
 functions. 
 
 Form and Construct'n. 
 
 Observat'n " Impression. 
 
 Inspiration 
 Kindness 
 Reform 
 Faith 
 
 Imagination 
 Hospitality. 
 Devotion- 
 Worship. 
 
 Love and 
 Stability " 
 Dignity " 
 Liberty " 
 Aggress'n " 
 Mobility " 
 
 Reverence. 
 
 Control. 
 
 Control. 
 
 Caution. 
 
 Economy. 
 
 Excitement. 
 
 An organ may respond to, and exchange functions with, the 
 third, fifth, or seventh one above or below it., and it also co-op- 
 erates with those in front and back of itself. This action corre- 
 ponds to that of thirds, fifths and octaves in music. 
 
 THIRDS. 
 
 Form and Number. 
 Reason " Color. 
 Memory " Imitation. 
 Construct'n " Words. 
 Faith " Hope. 
 Sensation '< Sexation. 
 
 Integrity and Liberty. 
 Parenity " Patriotism, 
 Fidelity " Integrity. 
 Caution " Defense. 
 Defension " Ambition.. 
 Parention " Religion. 
 
 FIFTHS. 
 
 OCTAVES. 
 
 Color and Truth. Feeling and Zeal. 
 
 Form " Order. Serving u Victory. 
 
 Words " Imagination Reverence " Faith. 
 
 Patriotism " Love. Reason " Control. 
 
 Impression " Devotion. Destruction " Integrity. 
 
78 SEPHERVA. 
 
 tion of light, and we say that we reason upon a 
 subject to throw light upon it. Control may ex- 
 change with Stability; Defense with energy; Lib- 
 erty with Dignity. 
 
 In genera], an organ may exchange or co-op- 
 erate with the third, the fifth, or the seventh one, 
 either directly above, or directly in front of it- 
 self. This action corresponds with the chords in 
 music. If musical notes which are thirds, fifths 
 or octaves, are sounded together, they produce a 
 sense of harmony, So, when these faculties re- 
 spond to each other, it produces harmony of men- 
 tal action, The princpal ones are given in the 
 following table; and the intelligent reader, with 
 the maps of the organs and signs before him, can 
 easily work out the remainder for himself. 
 
 The harmonies of music are based upon purely 
 mathematical relations. The sweet and graceful 
 blending of voices in song, and the noble sym- 
 phony of instruments, are each under the rule of 
 strict physical laws of science. For in science we 
 shall find graceful beauty and gentle sweetness 
 no less than in the works of art. 
 
 The laws of music are exemplified in mental ac- 
 tion, and these same laws of mental rythm must be 
 the basis of social harmony, as will be shown in 
 another place. 
 
 A train of thought or feeling may be carried on 
 awhile by one faculty, and then its third, fifth or 
 seventh complement will assume the train of 
 thought and carry it forward, while the first rests 
 or is engaged with other objects; or what is more 
 usual, it may take on the proper functions of the 
 first, thus effecting a direct exchange. 
 
 In the early ages of history, rulership depended 
 
MENTAL ORDER. 79 
 
 upon the impulsive group. The chief of a tribe 
 must be itri best hunter, warrior and runner. In 
 time it came to depend more upon wealth -and 
 policy, functions of the higher group of defence. 
 And in the future it will arise from the group of 
 rulership itself, sustained by the eternal laws of 
 justice, philanthropy and wisdom. 
 
 There are also frequent exchanges between or- 
 gans of the third degree; that is, those which be- 
 long to the same pair. We may, for instance, 
 make previsions through the organ of Reason; or, 
 we'may discover causes through the organ of Pre- 
 vision or Inspiration. 
 
 Mental Order. — From the law of the ellipse it 
 follows that impressions made on the sensitive 
 group must flow forward through the cells, A, F, 
 N, to the group of Perception. While in the sen- 
 sitive group these impressions are more or less 
 vague or indistinct, they are merely feelings. On 
 reaching the Perceptives, they assume definite 
 forms, and we recognize the size, location, form, 
 color, and other properties of the objects which 
 have made the impression. The current now 
 passes up to Memory, where more or less of all 
 impressions are stored or registered for the future 
 use of all the faculties. From Memory the cur- 
 rent flows up to the cells of the Reasoning organs. 
 These faculties combine, arange and mould the 
 impressions into the final form of mature ideas. 
 They discover the relations among the objects 
 which have produced the impressions, and the 
 uses to which these laws of relation can be ap- 
 plied in practical life. The current then flows 
 back over the Social organs, K, R, S, and these 
 make us feel like using the knowledge in such 
 
80 SBPHERVA. 
 
 actions as will gratify our own affections, and ben- 
 efit our associates and the world. Passing on to 
 the organs of Expression in the back head, the 
 current stimulates these to activity, and they con- 
 trol the muscles to produce the bodily movements 
 necessary to carry our ideas and plans into prac- 
 tical action. 
 
 The Sensitive group is the great portal of 
 entrance for impressions, and the Impulsive group 
 is the door of exit, through which they are finally 
 ejected from the mental temple. 
 
 In the above brief description we have the order 
 in which mental action must normally take place 
 when the exciting cause is outside of ourselves. 
 First there must be an Impression on the nerves. 
 This part is physiological, not mental, action. 
 Then in the first mental step we have a Sensation ; 
 next there is Perception ; then Memory or Reten- 
 tion ; next Reflection or Reason ; then there are 
 Social impulses and desires ; and lastly there is 
 Volition or Will, the practical execution of ideas 
 and purposes. When a current starts within the 
 brain, from the action of the mind upon its already 
 accumulated materials, then it may commence in 
 Observation, Memory, Reason, Amity or any other 
 point. 
 
 A Mental Act. While currents of nerve-force 
 are flowing through the cells around the ellipses, 
 other currents are flowing over the fibres, to and 
 from the centers. The combined action of these 
 currents may be well illustratad by a single act, 
 that of picking up a pencil. 
 
 The light from the pencil reaches the eye, and 
 there makes its impression on the extremities of 
 the optic nerve. The impression is carried in the 
 
PLAN OF THE BRAIN. 
 
 81 
 
 "£5£Xi. & symbol er the Eacir.jyFOC.-V* «^ , — ■ 
 
 ,^ 
 
 
82 SEPHERVA. 
 
 current of waves along the optic nerve, through 
 the optic lobes, OP, to the thalamus and across the 
 fibres, Y, to the striatum. From the striatum the 
 current passes down the fibres of Form and Color, 
 to their cells, at F, C. We then perceive the 
 form, size, and locality of the pencil. A current 
 now flows back to the striatum and then up the 
 fibres of Reason. We then reason about the pen- 
 cil and decide to pick it up. A current next flows 
 from Reason down through the striatum and thala- 
 mus, and up to Integrity, Caution, and other organs 
 which control the muscles of arm and hand. These 
 organs now send down a current, which in the 
 striatum meets and mixes with a directive current 
 from the perceptives, and flowing down the spinal 
 cord and the nerves, AN, it passes to the arm and 
 hand, causing the muscular movements necessary 
 in picking up a peneil. The law of tte^ellipse 
 determines that Reason must thus respond to Per- 
 ception, and the Will to Reason. 
 
 If an obstacle were presented to the action of 
 the arm, then by the law of the ellipse the Defen- 
 sive organs, below the major axis, would respond 
 and assist in removing the obstacle. 
 
 The images formed in the eye are inverted. 
 But in passing the circuit through the brain cen- 
 ters to the perceptive faculties, it of necessity 
 returns to its erect position. 
 
 Responses. If we take the minor axis, from O 
 to E, we shall find that any organ at a given dis- 
 tance directly back of this line must mathemati- 
 cally balance and co-operate with whatever organ 
 is at the same distance in front. These organs are 
 enabled to respond in action through bands of 
 fibres which run directly from one to the other. 
 
A MENTAL ACT. 83 
 
 Language is full of expressions which illustrate 
 these balances. Thus Truth and Fortitude re- 
 spond, and we say "truthful and serene." Mirth 
 and Playfulness balance, and are expressed in the 
 phrase, " playful and witty." Memory and Econ- 
 omy balance, and hence we say that u language is 
 the storehouse of thought.'* 
 
 As another example, take the faculties of Faith, 
 Love, and Hope. At the front, the organ of Faith 
 gives us strong confidence in human goodness and 
 the possibility of improvement. The moment this 
 faith is established, the organ of Hope responds 
 and leads us to undertake great and beneficient 
 enterprises for humanity, and thus satisfy Love or 
 Philanthropy. The mental trinity of Intellect, 
 Affection, and Expression occupies the front, the 
 middle, and the back brain. Affection lies along 
 the mixior axis, and is, both mathematically and 
 vitallv, the central third of our mental life. 
 
 Thus when we desire anything, through Affection 
 or feeiing, the Intellect in front remembers, rea- 
 sons, and decides about it, and then Expression in 
 the back head moves the muscles to do what is 
 necessary to gratify the desire. 
 
 The primary impulse to action comes from the 
 central member or pivot of the mental trinities, 
 and first the left wing responds and then the right. 
 
 The sense of hunger springs from Appetite, but 
 it requires both Intellect and Expression to gratify 
 its wants. We must see the food through the per- 
 ceptives and the impulsive organs of the Will 
 must move the muscles of the legs to go and get it. 
 
 Wisdom and Will are always the instruments to 
 serve Love, from the low realm of sensation up to 
 the exalted sphere of religion. Love without 
 
84 SEPHERVA. 
 
 knowledge is blind. Without will and labor it is 
 powerless. The richest fruits of Love must mature 
 under the pure light of cultivated wisdom. The 
 warm currents of affection sweep through all 
 thoughts and volitions, giving them its own hues 
 of life and beauty. It must transform the selfish 
 impulses of the back brain into the noble forces of 
 social life, and warm the cool blue rays of the in- 
 tellect with its own golden light. 
 
 The organs above and below the major axis also 
 respond to each other. Thus reason above re- 
 sponds to Perception below the line. So Ambition 
 above responds to Defension below ; and Sexation 
 responds to Sensation. 
 
 The polar responses of the faculties reach the 
 very highest degree of importance in adjusting the 
 different departments and interests of society, as 
 shown in the eight and ninth chapters. . 
 
 Physical Responses. The engraved Measure of 
 a Man will illustrate a series of interesting and 
 important responses between the different parts of 
 the body. Each square of the body is numbered 
 from the feet upward. 
 
 The first square responds in sympathy and 
 action to the fourth ; the 1st and the 7th respond ; 
 the 1st and 12th ; the 4th and 7th ; the 7th and 
 10th; the 10th and 12th; the 7th and 12th, and 
 the 7th and 9th. 
 
 Uniting the arm and the body, and naming 
 squares of the arm first each time, then the 5th 
 and 7th respond ; the 5th and 10th ; the 5th and 
 12th. 
 
 These physical responses are the basis of physi- 
 cal culture, of caressing, of many sense-relations 
 in the fine arts. 
 
CHARACTER IN THE GESTURES. 85 
 
 Mimetic Law. — In every animal tissue the di- 
 rection of its fibres, if it have any, infallibly shows 
 the direction in which its forces are and can be 
 manifested. Thus the fibres of a muscle, run- 
 ning lengthwise, show that this is the line in 
 which it can exert its force. This general law 
 must of course apply fully to the brain. Its 
 fibres have a definite direction, and this deter- 
 mines their lines of action with regard to each 
 other in the brain, aud also the direction in which 
 each one will cause the body to move when it 
 acts upon that. The whole system of gestures, 
 or natural language of the faculties, is a necessary 
 product of this law. The location of the organs, 
 and their direction being the same in all cases, 
 the gestures which express any given passion or 
 emotion must be the same in all ages, and all na- 
 tions. And this is the fact. From the gestures 
 alone we can prove that the organs of the brain 
 are correctly located. Twelve hundred million 
 human beings daily reproduce these decisive facts 
 and no other interpretation can be put upon them. 
 It would be extremely absurd to suppose that re- 
 sults so uniform and so universal could take place 
 without the operation of such a natural law as the 
 one here laid down. 
 
 Character in the Gestures. — Through the front 
 organs we are attracted to what is before us and 
 move forward. The organs of the back head re- 
 pel us from what is behind us. The top head 
 faculties elevate the features, the body, and the 
 limbs, but the lower faculties depress all these. 
 Many of these motions are matters of common ob- 
 servation. Everyone has noticed the lofty bear- 
 ing of Dignity, the bowing of Submission, the 
 
86 SEPHERVA. 
 
 erect attitude of Firmness and Integrity, 
 and the reaching down and forward of Appetite. 
 
 In order to understand the subject of gestures 
 clearly, we must remember that in the spinal cord 
 the fibres from the right hemisphere of the brain 
 go across and supply the left side of the body. 
 This crossing is shown in the mental mechanism. 
 Take, for example, the organ of Amity or Friend- 
 ship. Its fibres in the brain point up, forward and 
 outward. In expressing friendship by grasping 
 the hand of a friend, we raise our right hand in 
 the direction of our organ of Amity on the left 
 side of the head. In • embracing a friend in our 
 arms, the same direction is observed. In reach* 
 ing the hand down to take our food, the right 
 hand follows the organ of Appetite on the left 
 side, and vice versa. Gestures may be made 
 either from or toward ourselves. In either case 
 the line of the organ is followed. There are many 
 compound gestures, produced by two or more or- 
 gans, and taking a line of direction between 
 them. By comparing the map of the mental or- 
 gans with the drawings of the brain, the direction 
 of all the gestures may be readily learned. 
 
 In the lower figure at the commencement of the 
 fourth chapter, the organs of Caution and Econo- 
 my on the left side draw the speaker's right hand 
 toward himself to grasp his staff. His right or- 
 gan of Caution moves his left hand outward to 
 warn his hearers of impending danger. His fin- 
 ger points upward in the line of Stability to the 
 source from which an everlasting kingdom shall 
 proceed and be established. 
 
 Intellectual Motions. — The lines of the front 
 brain point forward, and when a person is en- 
 
GESTURES OF AFFECTION. 87 
 
 gaged in study or thought the head naturally in- 
 clines forward. It is seldom held high, and 
 never is thrown back under intellectual excite- 
 ment. 
 
 The Perceptive organs cause downward and 
 forward motions of the head, as when we are pick- 
 ing up or closely examining objects. The larger 
 number of the objects upon which the perceptives 
 act lie beneath us or upon the surface of the earth. 
 
 The group of Memory is horizontal in its direc- 
 tion. Observation points the forefinger almost 
 directly forward, and slightly upward when acting 
 under the influence of reason, as when pursuing a 
 close and direct train of thought. Observation 
 relates to what is directly before us. Memory, 
 Time and system are more external, and relate to 
 events as they recede into the past and form fixed 
 periods and systems of action. 
 
 Reason produces forward and upward gestures, 
 as we see in a speaker who is reasoning and ex- 
 plaining logically. Prevision usually acts with In- 
 spiration, and thus produces motions more lateral, 
 and broader in their sweep. Reason produces 
 similar ones when acting with Imagination. In 
 planing and using a chisel, the movements are in 
 the line of Construction, modified by Destruction 
 and Aggression, as a Dart of the force comes from 
 the latter organs. 
 
 Kindness throws the head forward and up, and 
 raises the hands in the same direction when we 
 are rendering assistance. The language of 
 Friendship has already been mentioned. 
 
 Gestures of Affection. — Faith raises the hands 
 above the head, slightly forward, and near each 
 other, with the palms inward. This is the right at- 
 
88 SEPHERVA. 
 
 itude for expressing the true feelings of this lofty 
 faculty. The act of bowing the knee comes from 
 the organ of Serving, low down on the side head. 
 It seemed appropriate enough in those ages when 
 men regarded the Deity as a despotic monarch, 
 only a little above themselves. The highest and 
 purest religious fervor requires lofty, outspread 
 gestures. And every artist gives these to the 
 apostle and religious teacher, because they natur- 
 ally express the superior sentiments. Hope, Be- 
 lief, Zeal and Victory, all elevate the limbs and 
 the features. 
 
 The organs of Sexation cause the upward and 
 forward motions of caressing, the clasp, and the 
 embrace. As we shall see hereafter, these organs 
 are on the minor axis of the brain, and hence may 
 use the gestures of all the other faculties to ex- 
 press themselves. 
 
 The natural motions of Parental love are seen 
 in the act of nursing an infant, supporting and 
 carrying it in the arms. Modesty and Reverence 
 usually draw the hands close to the side of the 
 body. When acting under the influence of the 
 higher social faculties they may raise and clasp 
 the hands. Reverence may greatly expand the 
 feelings when we are gazing upon sublime scen- 
 ery in nature, or when contemplating the grand 
 achievements recorded in history. 
 
 Appetite, Feeling, and the other senses point to 
 the earth, to their objects of relation and attrac- 
 tion on its surface. 
 
 The motions of Affection, as a whole, are of a 
 gentle, refined, soothing, and quiet character, and 
 they produce attractive and winning manners in 
 social intercourse. 
 
GESTURES QF VOLITION. 89 
 
 Gestures of Volition. — The vigorous organs 
 give the upright walk, the firm, erect, and manly 
 carriage of the head and person. Integrity raises 
 the hand directly upward by and above the side 
 of the head. Justice may also be expressed by 
 extending both hands horizontally forward with 
 the palms upward. The hands then take the line 
 of the intellect and represent the idea of balan- 
 cing, one of the functions of Justice. Caution 
 and Economy, pointing out from the right side of 
 the head, may bring the left hand in toward the 
 body. They may also throw the hands outward, 
 as when we reach out the hands to protect our- 
 selves from danger at the side of us. Here we 
 see that the same organ produces motions both 
 from and toward the person. Both motions are in 
 the same line of direction that of the mental 
 fibres. 
 
 Dignity gives the erect attitude with the head 
 and shoulders thrown slightly back, imparting an 
 air of self-possession more marked and imposing 
 than the simple attitude of Firmness. Laudation 
 throws the head more to one side. 
 
 Defence moves the limbs back and to the sides, 
 as seen in animals when kicking. The motion of 
 striking with the fists is in the same line, but re- 
 versed by the signs of Defence in the back of the 
 hand and arm. Economy draws the hands inward, 
 as in the act of gathering materials. 
 
 Destruction, Baseness, and other impulsive or- 
 gans cause motions still more downward than De- 
 fence, as we see in the acts of rending, tearing 
 down, destroying, and stamping. When a car- 
 nivorous animal strikes its prey with the paws, the 
 motions are in a line between Construction and 
 
90 SEPHERVA. 
 
 Destruction ; it destroys the prey that it may con- 
 struct its own body out of the materials. In 
 walking, the motions of the feet against the earth 
 are in the line of these organs. 
 
 Language and Gestures. From the foregoing 
 descriptions the student will perceive that the lan- 
 guage of gestures is in no way arbitrary, but 
 strictly natural. Our spoken language is full of 
 illustrations proving an instinctive perception of 
 this mimetic law. We speak of actions which 
 spring from the superior organs as being high, 
 lofty, noble, exalted, and heavenly. While of those 
 which result from the base of the brain we speak 
 as being lov\ debased, ignoble, and earthly. 
 We speak of the summit of power and of moral 
 excellence ; and of the depth of infamy and vice. 
 We commonly think of these as mere figures of 
 speech, but the mimetic law proves that the ex- 
 pressions are mathematically true. In a large 
 number of cases, there is a direct, external, physi- 
 cal reason for the figures of speech. A parent is 
 literally taller than the child, and therefore supe- 
 rior. But the mechanism of the brain must be 
 exactly adapted to all these physical conditions, 
 exactly fitted to produce the necessary actions in 
 each case. Otherwise, the mind and body would 
 work in a confusing and impractical antagonism. 
 
 Character in the Walk. With a knowledge of 
 the various gestures -we can easily read the general 
 character of a person by the walk. For, in walk- 
 ing, the head, the arms, the body, and the legs are 
 all making gestures. If a person in his walk hab- 
 itually assumes and makes the gestures belonging 
 to any group of faculties, we may be certain that 
 those faculties are leading ones in his character 
 
THE VOICE AND CHARACTER. 91 
 
 In the walk of a tall, healthy, well-balanced man, 
 both Dignity and Firmness may be seen. Where 
 these qualities are deficient in the character, the 
 stooping posture and unsteady gait will be as- 
 sumed. The mincing, affected walk of the dandy ^ 
 and the heavy, ungainly tramp of the boor, each 
 express corresponding mental characteristics. 
 
 Effect on Locomotion. The attractive organs 
 are in the front, and the repulsive ones are in the 
 back of the body. As a consequence of this 
 arrangement, we are attracted to what is before us,, 
 and we move forward. At the same time the or- 
 gans of the back head repel us from what is be- 
 hind us, pushing us forward, and thus acting in 
 concert with those in front. Attractions and re- 
 pulsions are proportional to destinies, for they are 
 the motor forces which carry us onward and up- 
 ward. This is as true in the physical as it is in 
 the mental sense. 
 
 The upward attractions center in Religion, and 
 the forward ones center in Retention or the group 
 of Letters. 
 
 According to the law for the composition of 
 forces, their united action is on the diagonal line 
 between them, and this takes the organs of Cul- 
 ture, the line of progress and reform. It is up- 
 ward and forward. 
 
 The organs of the side head are alike on each 
 side, and consequently we are equally attracted or 
 repelled from each, so that these do not deter- 
 mine our course. 
 
 The Voice and Character. The vocal gestures 
 or Inflections follow the mimetic law. Thus the 
 organ of Reason, which asks questions, points 
 somewhat upward. Hence, all questions have the 
 
92 SEPHERVA. 
 
 rising inflection or slide of the voice either at the 
 end of the sentence or upon a principal word. 
 The returning* answer must reach us through the 
 same organ, and, of course, take a downward direc- 
 tion to do this. Therefore answers have the fall- 
 ing inflection. 
 
 The upper organs give rising and the lower or- 
 gans falling inflections. Supplication, entreaty, 
 sympathy, praise, ambition, hope, and affection 
 illustrate the rising ; while authority, aggression, 
 aversion, contempt, and other manifestations of 
 the lower organs illustrate the falling inflections. 
 The monotone may express either the upper or 
 the lower organs. The circumflex, or union of the 
 up and the down slides, is properly used in irony, 
 where we say one thing and mean another, or, in 
 some cases, expressing surprise or a sudden turn 
 of thought and feeling. 
 
 When the lower faculties predominate in a per- 
 son, his voice will be coarse, harsh, and discordant, 
 The indistinct, guttural voice of the savage ex- 
 presses his low and undeveloped nature. The 
 musical, flexible, rich, and sonorous voice of the 
 civilized and cultured man speaks the language of 
 the superior sentiments, of self-control, affection, 
 and intelligence. 
 
 In the Messianic age, the law of gestures will be 
 the basis of a true and natural system of ceremo- 
 nies in religion and all the intercourse of social 
 life. 
 
CHAPTER SIXTH. 
 
 PHASES OF LIFE. 
 
 The mental faculties are sub- 
 ject to a law of evolution which 
 embraces in its sweep the entire 
 I career of vertebrate life on our 
 [globe. 
 
 The human brain proceeds 
 from the development and rule 
 of the organs at the base and 
 back to that of the top and front. 
 | This gives the three great pha- 
 ses of life, Preturity, Maturity, 
 and Senility. These phases are separated by hori- 
 zontal lines in the map of the mental organs. 
 ■ From the first moment to the close of fcetal life,, 
 the brain presents a constant increase in its com- 
 plexity of structure. At different parts of this 
 period, the embyro resembles, in succession, the 
 members of an ascending series of the lower ani- 
 mals; but the brains of these lower animals are ar- 
 rested, some at a low and some at a higher point, 
 that of man alone passes onward to completion. 
 
 In doing this, the foetus but conforms to the 
 general law ruling all organic bodies, — that the in- 
 dividual development of every organism, or the 
 series of forms through which it passes from the 
 germ to the complete form, repeats approximately 
 the development of its race, or the series of forms 
 through which its ancestral types have passed. 
 
94 SEPHERVA. 
 
 In the chart of the Nervous System, figure 3 
 shows the embryonic evolution of the brain. An 
 enlargement of the end of the " Primitive Trace " 
 becomes divided into three vesicles, front, middle 
 and back. From the front one of these a little 
 process, C, arises. This process enlarges, turns 
 upward, and increases in size until finally it forms 
 the cerebrum or the principal mass of the brain, as 
 seen in the dotted outline. From the back vesi- 
 cle, the cerebellum, CB, arises. The developing 
 force in this growth is applied from behind, from 
 the direction of the spinal cord SP C. 
 
 In the insect, figure 4, the nervous system is 
 formed on a very simple plan. A collection of 
 cells or nerve centre, is found in the head, CE, in 
 the thorax, TH, and in the abdomen, AB. Bands 
 of fibres connect these with each other. In the 
 spinal cord of man, the centers are continuous 
 with each other, and the fibres are outside of 
 them. The first stage of growth in the human 
 brain, is as complex in structure as the mature 
 insect. 
 
 In the ameba, the whole animal is so extremely 
 simple in structure that no nervous system is re- 
 quired to establish a sympathy of action between 
 its different parts The few necessary sympa- 
 thetic impulses are conveyed from cell to cell 
 through its tissues, just as they are in the carniv- 
 orous plants. 
 
 Heredity. — An organic being resembles its pa- 
 rents with such variations as are induced by the 
 temporary activity of special organs or functions 
 in them during its pernatal existence, and also 
 such as are caused by the external influences 
 which bear upon it after birth. 
 
PHASES OF PERSONAL LIFE. 95 
 
 All impressions made upon the mind and body 
 of the mother during the prenatal phase are trans- 
 mitted, in a greater or less degree, to those of the 
 child. If the parents exercise their higher facul- 
 ties during this period, the child will be superior 
 in mental endowments. If they exercise the 
 lower faculties chiefly, it will be inferior. The 
 law of Heredity places within our voluntary con- 
 trol a powerful instrument for human exaltation. 
 It is for the vital interests of society that all pa- 
 rents should have the favorable conditions which 
 these laws demand. Both the parents and society 
 are responsible for the organization of every child. 
 They can make it good or bad as they choose. 
 
 The child, after it reaches maturity, is to be a 
 member of society forty or fifty years, four times 
 as long as it is directly dependent upon its pa- 
 rents; therefore society has a much greater right 
 than the parents, to control the child's develop- 
 ment and education. 
 
 Phases of Personal Life. — The brain is not per- 
 fect at birth. It must pass through phases of de- 
 velopment each well marked at its central period, 
 and at their points of union insensibly gliding 
 into each other. We may consider life, after 
 birth, in three phases. The ascending phase of 
 Preturity, includes childhood and youth. The 
 central phase of Maturity is the highest altitude 
 of life. It is succeeded by the descending phase 
 of old age or Senility. Each phase is marked by 
 the dominant activity of certain faculties. 
 
 Childhood. — During the periods of Infancy and 
 Childhood, from the first to the tenth year, the 
 groups of Impulsion, Sensation and Perception 
 rule the character. The child is restless, impul- 
 
96 SEPHERVA. 
 
 receives impressions in infancy; but these are in- 
 sive, sensitive, and perceptive. The brain easily 
 distinct, and soon replaced by others. In the lat- 
 ter part of childhood the impressions are the most 
 permanent of any made during life. The child 
 learns through Sensation and Perception almost 
 wholly. It constantly asks questions, yet reasons 
 very little. Although the organs of the top brain 
 are often very large in Childhood, yet they are 
 dormant, and not roused into activity until later. 
 
 Youth. — The range of organs which rule in this 
 period, from the tenth to the twentieth year, in- 
 cludes the groups of Memory, Parention, and De- 
 fension. Through Observation, Memory, and 
 Language, the youth acquires stores of knowledge; 
 through Reverence, Parenity, and Patriotism, he 
 learns some of his relations to his superiors, his 
 equals, and his inferiors; and through Economy, 
 Defense, and Reserve, he gets an idea of property 
 and of personal rights. 
 
 Maturity. — In this period, from twenty to sixty, 
 the high faculties of Integrity, Control, Energy, 
 Sexual, Parental, Fraternal, and Religious Love, 
 with Reason and Inspiration, come into promi- 
 nence and rule the character. The crude ideas 
 of Childhood and Youth are displaced by exact 
 knowledge. The powers of mind and body at- 
 tain their full solidity and vigor, and the charac- 
 ter is rounded out into completeness and sym- 
 metry. 
 
 Senility. — At last old age or Senility comes 
 creeping slowly on. The faculties gradually lose 
 their vigor, and the senses become unretentive; 
 the body demands rest and quiet, and its powers 
 pass into decadence. 
 
CHAPTER SEVENTH. 
 
 EVOLUTION OF SOCIETY. 
 
 The voice of in- 
 spiration and the 
 jteachings of sci- 
 ence unite in pro- 
 claiming the ex- 
 lalted social des- 
 tiny of man. 
 
 The advance- 
 ment of the hu- 
 man race in past 
 ages has not been 
 guided solely by 
 the caprices o f 
 state s m e n and 
 kings, nor by the 
 fluctuating impul- 
 ses of men. The 
 mighty drama of human history has been an im- 
 pressive and majestic procession, moving forward 
 under the dominion of eternal laws. 
 
 These laws of development are not only an in- 
 herent part of the nature of man, but they also 
 control the physical world, and have their center 
 in the Life of the Universe. 
 
 In the fossil-written record of this earth's history 
 we may examine its many steps of preparation for 
 the noble advent of man. 
 
SEPHBRVA. # 08 
 
 The facts of geology, as at present understood, 
 teach us that the matter composing any star or 
 planet, like our earth, was once attenuated and 
 diffused in space, like that of some nebulae which 
 we may now see in the heavens, This matter was 
 gradually collected around central points and solid- 
 ified. 
 
 If the earth was at one time a vast globe of 
 molten rock-material, then as the portions of its 
 surface became solid by losing heat, they would 
 sink into the interior. This process would go on 
 until the sunk portions of the crust would build up 
 from the bottom a sufficiently close-ribbed frame- 
 work to allow fresh solidifications to remain on the 
 surface, bridging across the now small areas of 
 lava-pools or lakes of molten matter. Some of 
 these still remain as the source of volcanoes and 
 earthquakes. 
 
 After the general surface was formed, vast areas 
 of the primitive rocks were thrown up, and the 
 materials of these were afterward worn down and 
 produced successive formations, through the 
 agency of heat, water, and the atmosphere. 
 
 Were all the formations which compose the 
 crust of the earth to be found in one place, they 
 would appear as in the first diagram of this book, 
 on the third page. 
 
 These formations are divided into seven ages, 
 according to the dominant kinds, of animal, or of 
 plant life by which each is characterized. 
 
 From the age of molluscs up to that of man, the 
 climate, the atmosphere, and the soil, were con- 
 stantly becoming more perfect, and better adapted 
 to sustain the higher types of life. And through 
 all of these ages there was a steady and resistless 
 
VERTEBRATES. 99 
 
 march of organic life toward more perfect forms. 
 
 The first vertebrates were Fishes, the lowest ani- 
 mals of this division. Then came Reptiles, a little 
 higher in structure ; then Mammals, above these ; 
 and at last came Man, the crowning form of the 
 organic series. 
 
 It is the marvellous brain of man that gives him 
 the most exalted rank in the scale of earthly life. 
 The development of the nervous system and the 
 brain is therefore the most interesting of all the 
 facts revealed by geologic science. 
 * If we compare the nervous system of the lowest 
 vertebrate, a fish, with that of man, who is the 
 highest, we shall be at once struck by the great 
 relative development of the brain in man. As 
 shown in the initial engraving of this chapter, the 
 brain of the fish is only about one third greater in 
 diameter than his spinal cord. The balance of 
 nerve power in the fish is only slightly in favor of 
 the head. But the brain of man exceeds in diam- 
 eter that of his spinal cord seven times. Its 
 structure, too, is correspondingly complex and 
 elaborate. In man alone the front limbs are en- 
 tirely relieved from the duty of locomotion, and 
 are so specialized in form as to be perfect servants 
 of the head. He alone has a real hand. 
 
 Through all the many species of vertebrates, 
 from the fish up to man, the spinal cord and lower 
 parts of the nervous system have steadily dimin- 
 ished in size and importance, while the brain has 
 quite as steadily increased in relative size and in 
 perfection of structure. 
 
 This all-sweeping law must also embrace the 
 brain itself when we compare its lower with its 
 higher parts. It must determine the successive 
 
100 SEPHERVA. 
 
 development of its organs from the base to the top, 
 as was illustrated in the phases of personal life. 
 The ultimate rule of the higher faculties of the 
 brain, the nobler powers of the human mind, is se- 
 cured by a law as extensive in its way as the exis- 
 tence of organic life itself. No hand of conserva- 
 tism can turn back that upward march of humanity. 
 
 Whatever may be the functions of the top brain, 
 this well proved law of science assures us that 
 these functions must rule in the future of national 
 life, in the political conduct of men, no less than 
 in that of the individual members of society. 
 
 This law sums up the experience of the whole 
 human race, and that of all life below man. If 
 selfishness has thus far ruled in the affairs of 
 nations, this law shows that it can not in the future. 
 
 National Phases. Nations are composed of per- 
 sons, and hence the laws which govern the indi- 
 vidual also determine the national life. 
 
 A nation, like a person, has its childhood, its 
 youth, and its maturity. 
 
 Through these national and race phases we ob- 
 serve the same successive rule of organs from the 
 base to the top, and from the back to the front, 
 which mark the life career of a single person. 
 
 The first ages of the human race were sensual, 
 debased, and ignorant. As a nation, or the race 
 advances to maturity, the higher and nobler facul- 
 ties come into activity and elevate the whole char- 
 acter of civil and domestic life. 
 
 But so far in history, no nation has completely 
 developed its phase of maturity. Many nations 
 have just entered this phase and then have been 
 cut off prematurely, or have remained with a 
 dwarfed growth for centuries. 
 
NATIONAL PHASES. 101 
 
 This part of the law of evolution is regarded by 
 all scientific men as established by the clearest of 
 proof. We may safely build upon it, as an ever- 
 lasting foundation. We shall first see what 
 changes this law has produced in the past, and 
 then show what it points out in regard to the fut- 
 ure of national life. 
 
 On three great lines of movement we may trace 
 the influence of higher and higher faculties, as 
 nations pass through the phases of childhood, 
 youth, and maturity. The lines of Intellect, of 
 Affection, and of Industry are separated in the 
 engraving by dark upright lines. Each one is sub- 
 ject to the same great law of development. 
 
 In the childhood of the race, the low faculties of 
 Mobility, Destruction, and Aversion, lead to abso- 
 lute forms of government. The most successful 
 warrior and hunter becomes the chief of the tribe 
 by his prowess. Labor is insulated, it is confined 
 to hunting, fishing, and pastoral life, except in a 
 few localities where a rude earth culture is very 
 easy. 
 
 In the phase of national youth, the higher organs 
 of the Defensive group lead to forms of govern- 
 ment in which the power of its rulers is limited by 
 fixed laws and customs. The war power and the 
 money power are then regarded as the true indica- 
 tions of a nation's rank in greatness. Labor then 
 assumes the form of competitism, a fierce strife of 
 the few to accumulate wealth from the labor of the 
 many. This phase produces war, monopolies, 
 competition, usury and poverty. 
 
 When a nation, or the race, reaches maturity, 
 the group of Rulership comes into full power in 
 government, and it is under the guidance of the 
 
102 SEPHERVA. 
 
 groups of Science and Culture, which have then 
 become dominant in the front brain. Labor now 
 takes the form of combinism, it secures the organ- 
 ized unity and specialization of all industrial 
 interests. 
 
 The line of religious evolution begins low down 
 in the Sensitive group. It is idolism and sensual- 
 ism, a worship of the objects of sense. In national 
 youth, under the influence of the faculties of Fam- 
 ilism and Memory, Religion passes into the phase 
 of Creedism, where the doctrines rest upon the 
 real or the supposed authority of ancient inspira- 
 tions. This was the condition of Christianity and 
 of Judaism in the middle of the nineteenth century. 
 Reason does not yet exert its influence, and hence 
 religious doctrines are shrouded in mysteries, are 
 separated from practical life, and are divided 
 among hostile sects. Religion finally becomes a 
 conscious union of the human with the divine life, 
 and the organized unity of the human race, as 
 exemplified in the Messianic reign of peace. It is 
 based upon an intelligent obedience to the eternal 
 laws of spiritual harmony. 
 
 The line of Intellectual growth gives us super- 
 stition and savageism as the product of the per- 
 ceptive faculties. The succeeding age of dogmat- 
 ism and civilism is produced by the group of 
 Memory. Science and harmony complete the up- 
 ward march on this line. 
 
 Each line of advancement is supported by the 
 other two lines at every successive point. Thus 
 the creeds of religion are sustained by dogmas of 
 the intellect and by competitive labor. Idolism is 
 sustained on one side by superstition and on the 
 other by absolute forms of government. Messian- 
 
REIGN OF PEACE. 
 
 103 
 
104 
 
 MAN AND SOCIETY. 
 
 MESSIANISM. 
 
 WISDOMATE. 
 Culture. 
 
 Receiver — Amity. 
 
 Cultess — Reform. 
 Science, 
 
 Scientist — Reason. 
 
 Symbolist — Inspiration. 
 Letters. 
 
 Recorder — Memory. 
 
 Curator — Observation 
 Art, 
 
 Designer— Form 
 
 Costumist — Color. 
 
 SOCIAL ATE 
 
 Religion. 
 
 Pastor— Faith. 
 
 Minister — Love. 
 Marriage. 
 
 Ritualist — Desire. 
 
 Matron — Mating. 
 Family. 
 
 Teacher. 
 
 Nurse. 
 Home. 
 
 Purveyor — Appetite. 
 
 Sanatist — Feeling. 
 
 LABORATE. 
 
 CIVILISM. 
 
 Legislative. 
 Secretaries — Curators— Senators. 
 Representatives. 
 
 Schools — Teachers . 
 Libraries — Museums. 
 
 Churches. 
 Clergy — Priests — Bishops, 
 Sunday Schools. 
 
 Agricultural Soc. — Hospitals. 
 Temperance — Insurance. 
 
 Rulership. 
 
 Ruler — Dignity. 
 
 Elector — Laudation, 
 Labor. 
 
 Justice — Integrity. 
 
 Censor — Caution. 
 Wealth. 
 
 Guard — Defense 
 
 Treasurer — Economy. 
 Commerce. 
 
 Engineer — Mobility. 
 
 Herder— Aversion. 
 
 Judicial & Executive. 
 Judges — Courts. 
 President, Governors. 
 
 Cabinet — Ministers. 
 Marshals — Police. 
 
 
SEVEN CIVILIZATIONS. 
 
 feu 
 
 
 
 [Age of 
 
 
 4i 
 
 
106 SEPHERVA. 
 
 ism will use scientific knowledge as its instrument 
 on one side, and on the other, organized industry. 
 
 Seven Civilizations. There have been six great 
 forms of civilization in past times; each was the 
 outgrowth of a limited region of mental faculties, 
 as shown in the engraving. Their characteristics 
 are placed in a table, as are those of Greek life. 
 
 The civilized nations of the earth have already 
 passed through the phases of childhood and youth 
 on these different lines of growth. They have 
 organized their institutions to correspond with 
 these phases. We therefore have the supreme 
 warrant of science in affirming that the nations 
 will go on and organize the higher institutions 
 which are required by the phase of Maturity. The 
 ablest scientific men and the profoundest histo- 
 rians teach that such an organization of society, 
 based upon science, is not only possible, but ab- 
 solutely certain. 
 
 In Europe, America, India, China, and Japan, 
 the average development of the brain is far above 
 the line that separates the phase of youth from 
 that of maturity. The people have outgrown 
 their institutions and are prepared for higher so- 
 cial forms. 
 
 It is impossible to learn these new forms from 
 past experience. For history does not furnish a 
 single example of a nation with a perfect govern- 
 ment, or a complete national life for us to imitate. 
 All the statesmen of the present time (1880) con- 
 fess that they do not know what a perfect form of 
 government would be. We cannot discover the 
 science of society by gathering and comparing 
 statistics, as Spencer has attempted to do. No 
 Science was ever developed in that way. 
 
SEVEN CIVILIZATIONS. 107 
 
 We must have a new method. In the railway r 
 the steamboat, the telegraph, and numberless im- 
 provements of modern life, we see that the su- 
 perior methods of modern science have sup- 
 planted those of mere experience. Not one of 
 these great inventions was produced by imitating 
 the past. Science puts exact knowledge in place 
 of mere guesses and imitati 
 
 The time has now come to extend the sure and 
 safe methods of science into the domain of poli- 
 tics. , And science will quickly tell us why the 
 old methods have been and must be failures. It 
 will explain why, " after nearly two thousand 
 years of Christian rule, we find the mass of the 
 population struggling for a bare existence, like 
 ravenous brutes for food. In the most favored of 
 countries, men fight for individual advantage, ev- 
 eryone for himself, as if the golden rule had never 
 been laid down, and men were governed by the 
 cruel law that life is a fight in which the strong- 
 est conquer and the weakest go to the wall. " 
 
 In regard to the true constitution of society, 
 the argument of science is a direct statement of 
 facts which cannot be denied or set aside. They 
 are all self-evident, when once stated, and they 
 also contain the most positive proof that the new 
 methods will be entirely successful, as soon as 
 they are applied. 
 
 The argument may be summed up in three 
 self-evident propositions. 
 
 First. The collective wants of society arise from 
 each of the mental faculties, and we can know 
 the number of these wants only by knowing the 
 number of the faculties. 
 
 In the engraved archetype of society, after 
 
108 SBPHERVA. 
 
 each faculty is placed that want of society which 
 arises directly from it. Each one of these may 
 include a number of subdivisions. From the fac- 
 ulties of Memory arises the need for publishing 
 houses, of libraries, museums, school, and of music 
 associations. From the Defensive group arises the 
 need of factories, stores, machinery, and trading. 
 And thus around the entire circle, every faculty 
 originates its own special kind of wants. There 
 is no exception to the law. There must be as 
 many kinds of wants in society as there is of fac- 
 ulties in the mind of man. If there are twelve 
 groups of faculties, then there must be twelve 
 groups of wants in society. Destroy any faculty, 
 and you will also destroy the want. If men had 
 no organ of memory, they would care nothing for 
 facts; if they had no organs of Integrity they 
 would have no desire for justice. 
 
 Second. The wants of society are represented 
 and provided for by its departments and officers. 
 
 The Secretary represents the organs of Memory, 
 and leads in supplying the wants which arise from 
 this faculty. The Treasurer represents the organ 
 of Economy; the Justice is intended to represent 
 Integrity; and so of every officer. 
 
 This method of representing is perfecty nat- 
 ural. It is the only way in which the result can 
 be reached. All action in nature takes place 
 around central points or pivots. An officer is a 
 pivot of social action. 
 
 The nature of these wants is such that single 
 persons, working alone, can not get or use the 
 means to satisfy them. Each requires combined 
 action, through some fixed provision in the struc- 
 ture and offices of society. 
 
SEVEN CIVILIZATIONS. 109 
 
 Impelled by those wants, men have organized 
 all their institutions, and elected all their officers. 
 If men had possessed no organ of Economy, there 
 would have been no Treasurers in any society. 
 If the organ of Memory did not exist, man would 
 not know that a society required a Secretary. As 
 the organs of the brain correspond to those of the 
 body, this analysis includes all of the bodily 
 wants. 
 
 Third. A complete form of society must have 
 as many departments and officers as there aie 
 groups and faculties of the brain. If there is a 
 less number, then either some wants would be 
 left unsupplied, or some officers must fill diverse 
 and complex functions. 
 
 Taking both the past and the present institutions 
 of the most highly civilized nations, a critical ex- 
 amination shows that only one half, that is, the 
 six lower groups, are in any manner represented. 
 These groups are all below the major axis in the 
 brain. It is true that in the departments above 
 this line are some terms already used in civilisnu 
 But they represented analogous functions far 
 lower down in the brain. Thus the courts of Jus- 
 tice only represented the low organs of Destruc- 
 tion, Economy, and Reserve. Hence they de- 
 stroyed the life, confiscated the property, or 
 imprisoned the evil doer. But in the new plan, 
 the Justice represents Integrity, and seeks to re- 
 store the criminal to a state of moral health and 
 social integrity, the true functicn of this faculty. 
 
 The reason why the higher faculties have not 
 been provided for, lies in the fact that they belong 
 to the phase of maturity, and the nations have only 
 passed through the phases of childhood and youth. 
 
SEPHERVA. 110 
 
 They have been dominated by the base of the 
 brain. Fraud and Force are the two black par- 
 ents from which most of the institutions of civilism 
 have been born. 
 
 But the nations have now entered the phase of 
 maturity. They are everywhere dissatisfied with 
 the old, and are waiting for the new. The analy- 
 sis of man's constitution in this Book of Israel 
 proves mathematically the exact number of his 
 faculties, and from this we know the exact number 
 of his societary wants. Before this analysis was 
 made, the statesman did not know that the wants 
 of society spring from the faculties, and without 
 this key of social science, they could never know 
 how many departments and officers should be in 
 the plan of society. Nor could they know how 
 these should be arranged. 
 
 The new and final structure of society is fully 
 shown in the Model of Society, in the eighth chap- 
 ter. It reproduces all parts of the constitution of 
 man, and consequently it represents all of his pos- 
 sible wants. Its plan is so complete that no com- 
 mittees are ever required, in any of the orders 
 The duties of each officer are clearly defined 
 and are different from those of all others. It is 
 not like the House of Commons, or of Represen- 
 atives, where hundreds of members have exactly 
 ^he same duties, making the whole an unwieldy 
 *mob, instead of an organism. 
 
 Although civilism represents the lower half of 
 the faculties, it does not do this in a complete and 
 methodical way. For example, in Great Britain 
 and America the three departments of government 
 are Legislative, Executive, and Judicial. But the 
 great classes of wants in society are Intelluctal, 
 
SPECIALIZATIUN. Ill 
 
 Social, and Industrial, for they arise from the great 
 divisions of his nature, from Intellect, Affection, 
 and Volition. 
 
 The table of Man and Society presents a fair 
 and just comparison of the new with the old struct- 
 ure of society. In the first column are placed the 
 titles of the Leaders in Israel, and after each of 
 these is the faculty which that officer represents. 
 On the right side of the page are the correspond- 
 ing parts of civilized institutions. While civilism 
 represents some of the single faculties by fifty dif- 
 ferently named officers, it leaves fully, one-half 
 without any representation at all, as we see in the 
 blanks of the table. 
 
 When thus compared with the constitution of 
 man, the structure of civilized society is fatally 
 defective in the number and character of its parts. 
 It cannot give man the highest conditions of life, 
 it can not, and never did satisfy the aspirations of 
 man. 
 
 Not only were the parts of civilized society so 
 sadly deficient, but the natural relations and mut- 
 ual dependence of its various parts were disre- 
 garded, or not established, as we shall now con- 
 sider under the head of Specialization. 
 
 Specialization. For below man, and extending 
 too, far up through all phases of his national life, 
 is the great law known to scientific men as that of 
 Specialization. It teaches us that in the career of 
 every thing, whether it be the formation of a 
 world, of an animal, or of a nation, the method by 
 which its growth is effected consists in the divis- 
 ion of labor or of action. That is, those functions 
 and actions which in the early stages of evolution 
 are performed in a rude and general way by a few 
 
112 6EPHERVA. 
 
 organs or parts, or else by many parts of similar 
 form, are gradually divided up among a greater 
 and greater number of unlike parts, each assum- 
 ing some special portion of the work. 
 
 While in the early stages of evolution there is 
 scarcely any mutual dependence of parts, this be- 
 comes greater and greater with the increasing 
 complexity, so that at last the full life and activ- 
 ity of each part is more possible only by that of 
 the rest. 
 
 A few examples will show clearly the applica- 
 tion of this important law to national life. Thus 
 in some of the lower forms of animals, like the 
 crinoid figured at the head of this chapter, the en- 
 tire function of digestion is performed by a simple 
 sac or stomach. As we pass upward in the scale 
 of life, we find that in other animals there has 
 been added to this sac various other organs, each 
 doing a special part of the work of digestion. 
 Thus we have a liver added to separate the bile ; 
 pancreas to help digest the fat in the food ; intes- 
 tinal and salivary glands to digest its starchy por- 
 tions, and teeth to masticate. Of course where all 
 of these exist the whole process of digestion is 
 carried on much more perfectly. 
 
 Now this law of Specialization, this division of 
 labor, governs the social progress of man no less 
 than it does that of his body. For example, in 
 national infancy each person performs every kind 
 of labor pursued by any of the rest. Each man, 
 in a rude way, is at once hunter, farmer, mechanic, 
 and merchant. The savage chief hunts his own 
 game, dresses and cooks it, gathers his own nuts 
 and wild fruit, and makes his own rude clothing of 
 skins, and his ruder hut of sticks and mud. In 
 
SPECIALIZATION. 113 
 
 later periods, persons who show particular apti- 
 tudes for special kinds of labor begin to devote 
 themselves to the kinds in which they excel, and 
 thus the various trades and professions come into 
 existence. 
 
 One man makes arrowheads, another blankets, 
 another huts, and so on. Out of, and along with, 
 this division of labor there grows a far greater de- 
 gree of mutual dependence between the members 
 of society, and this increases just in proportion to 
 the advance in civilization and social unfolding. 
 For the men of each trade must exchange their 
 products with those of the other trades. But while 
 it makes men more dependent, it also makes them 
 more completely individualized. The most highly 
 individualized man is the one who has depended 
 upon the greatest number of his fellow-beings for 
 the materials, the comforts, and the luxuries of 
 life, The farmer is dependent upon the trades- 
 man, the grocer, the carpenter, the shoemaker, 
 and those of a hundred other trades. And con- 
 versely, each of these is dependent upon the far- 
 mer, and upon all the others. The greater the 
 degree of individuality, the greater is the degree 
 of mutual dependence, and of social unity of action 
 and of feeling. 
 
 But while labor remains in the stage of compe- 
 tion, there is no formal recognition of these mu- 
 tual dependencies. There is no provision to se- 
 cure organized unity of action. Instead of this 
 we only find a selfish antagonism of interests. 
 Everyman's hand is against that of his neighbor. 
 What is for the interest of one man in civilism, is 
 against the interest of the rest. Such is the state 
 of industry in all civilized nations in this year of 
 
114 SEHHERVA. 
 
 188o, common era. The agricultural society is 
 not connected with the state government, the tem- 
 perance society is severed from the schools, com- 
 merce is divorced from art, literature is separated 
 from finance, the scientists do not mingle with 
 the laborers, and culture is not made a test of fit- 
 ness for official positions. No civilized statesman 
 was wise enough to provide for the united action 
 of these dependent interests. Science proves, 
 and experience confirms, their constant and im- 
 portant interdependence. The statesmen have 
 left their connection wholly to chance or accident. 
 The result of this chance-work is that society is a 
 vast aggregation of discordant and mutually de- 
 structive organizations. The social structure thus 
 resembles the very low forms of animal life, in- 
 stead of the higher. In the next chapter we shall 
 see how these different parts of society are ad- 
 justed to each other and respond in action by laws 
 which are a part of the very nature of man, and 
 which will produce in the collective,political life of 
 society a rythm of movement, which has its lesser 
 counterpart and image only in the noblest of mu- 
 sical symphonies. 
 
 The division of labor in any organism, or in any 
 series of animals, is not affected chiefly or simply 
 by increasing the number of organs or parts. It 
 is accomplished by changing their form and ar- 
 rangement, For example, one of the crinoids had 
 300,000 muscles. But these were all alike in form 
 and the only motions they permitted were reach- 
 ing out its tentacles,grasping its food, and drawing 
 this into its mouth. But in man, the small num- 
 ber of 232 muscles are constructed and arranged 
 so differently from each other that they enable 
 
 
FINAL TEST. 115 
 
 him to perform an exceedingly great variety of 
 movements. 
 
 And so, in the true social organism we shall find 
 a less number of officers than in the Christian and 
 other civilizations. The whole structure of soci- 
 ety, the duties of its officers, and the relations of 
 its departments, are so clearly defined that a child 
 can understand them. And the youth who learns 
 this in the band where he lives will then have a 
 clear and true idea of the mechanism and the 
 workings of society through all its orders. The 
 expense of conducting the affairs of society are re- 
 duced to a very small part of what was necessary 
 in civilism. Ninetenths of all the labor in civil- 
 ism was misdirected, wasted, or nugatory. 
 
 Final Test. — The final and supreme test of any 
 form of government and society is to compare it 
 with the constitution of man. This we have now 
 done, and have shown that the very best of civil- 
 ized institutions have failed and must fail to se- 
 cure human happiness. No matter how high 
 the personal character and attainments of its of- 
 ficers may be, the mechanism of civilized society 
 does not admit of the higher functions. It is as if 
 we should put the spirit or mind of man into the 
 body of a horse and compel it to use that body as 
 its instrument of work and manifestation. We 
 can see at once that in that case the mind of man 
 could not do any of the great deeds, produce any 
 of the high works of art, or give form to the 
 thoughts which place man so far above the brutes. 
 So in civilized society, when men wish to unite in 
 any noble and necessary work for their common 
 welfare, there is no organized means suitable for 
 their use. If they form an organization for the 
 
116 SEPHERVA 
 
 purpose, it is not connected with the rest of the so- 
 cial structure, and it is impractical and useless as 
 a human arm and hand would be, if they were 
 cut off from their connection with the body and 
 the brain. There would be nothing to sustain 
 and nothing to direct their movements. 
 
 There is only one course to be taken, ana that 
 is to reorganize the whole structure of society in 
 harmony with the wants and nature of man. 
 There is nothing difficult in this work of recon- 
 struction. Men have already represented a part 
 of the faculties by officers. There is nothing in 
 the nature of the higher faculties that makes it 
 either impossible or difficult to represent them by 
 officers. For example, it is no more difficult to 
 represent Reason than it has been to represent 
 Memory. 
 
 Science proposes new methods here, just as it 
 has done in other departments of life. And the 
 new methods will be as successful here as they 
 have been in other directions. The statesman 
 who thinks that he can prevent this change, seeks 
 to turn back the movements of the moral uni- 
 verse. 
 
 In the ninth chapter it will be proved that the 
 plan of society thus wrought out through the pos- 
 itive methods of science, fulfils precisely the en- 
 tire description of the great Messianic Age,which 
 has so long inspired the hopes of mankind. 
 
 The next chapter presents a formal statement 
 of the natural Constitution of Society, thus elab- 
 orated through the methods of science. The re- 
 maining chapters will sketch its most important 
 applications to the branches of practical life. 
 
^^y^^'L^^^'^tf^^^o 
 
 *& 
 
 
 mi 
 
 CHAPTER EIGHT. 
 
 LIFE IN ISRAEL. 
 
 The whole evolution of 
 |society in past times has 
 Ibeen an attempt of man to 
 lorganize institutions which 
 ishall satisfy his various needs 
 fdesires, and aspirations. 
 
 The wants of man arise 
 |from his faculties, and hence 
 the first step in this work is to ascertain precisely 
 how many groups and faculties exist in the 
 mind. This shows the great importance of that 
 positive mathematical analysis of mind which 
 proves that the mind contains three classes,twelve 
 groups, and thirty-six faculties. These, with the 
 corresponding parts of the body, include the en- 
 tire nature of man. By representing all of these, 
 the work will be complete. The perfect plan of 
 society is thus reached by a series of logical and 
 natural steps, not one of which can be disputed or 
 disproved. 
 
118 SBPHERVA. 
 
 Man is the Archetype of Society. This is not a 
 mere analogy, but a direct statement of facts. 
 For each part of society is a direct product of 
 some mental faculty. These faculties include the 
 Reasoning organs, and hence a complete struct- 
 ure of society is not simply an unconscious and 
 merely spontaneous growth. Intelligence, science 
 and well defined intentions, are an inseparable 
 part of its producing causes. 
 
 A concise statement of the laws of society is 
 given on one page, under the head of Bands of 
 Israel. This is followed by a more elaborate 
 statement through the rest of the chapter. The 
 constitution of all human ' society may be thus 
 written in a single page, or it may be minutely 
 detailed through volumes, just as a work upon any 
 other science may be either a synopsis or a length- 
 ened exposition. 
 
 The engraved Archetype of Society exhibits the 
 classes, departments and officers, with thirty-six 
 subdepartments. In the groupate of Letters, the 
 organ of Memory is represented by the Recorder, 
 who leads in the subdepartment of Records. 
 
 The Curator represents Observation, and pre- 
 sides over the subdepartment of Publication. The 
 assistant officer here is the Musician and she pre- 
 sides over music. The duties of all the officers 
 can thus be readily learned from the engraving. 
 
 Orders of Society. The societies are placed in 
 five orders or ranks. These are called the Town, 
 County, State, Nation, and Israel. 
 
 A groupate, or tribe, when full, contains from 
 twelve to thirty-six members, besides the children. 
 Tts two central officers are called the Rabbin and 
 Rabbiness. The members are grouped according 
 
ORDERS QF SOCIETY. 119 
 
 to their characters, tastes, and attractions, each 
 groupate being composed of those who have the 
 corresponding group of mental faculties dominant. 
 Twelve groupates form a complete society or 
 Band of Israel, which thus contains from one hun- 
 dred and forty-four to four or five hundred mem- 
 bers. The School is formed on the same plan as 
 the parent society, and the Home School is pre- 
 sided over by the Home groupate. 
 
 Twelve Bands of the lowest rank are united in 
 a Town. Thirty-six towns are united to form a 
 County. This has the same number and kind of 
 officers in its general government. The State con- 
 tains one hundred and forty-four counties. Thirty- 
 six or more States form a Nation. 
 
 The wants of a Town, of a State, or of a Nation 
 are alike in kind, and they differ from each other 
 only in the degree in which these wants descend 
 to details. For example, a town may require roads 
 which reach no farther than simply through it. 
 Other roads may extend through the State, and 
 others still, through the Nation. But in either 
 case, it is the same kind of a need, and differs only 
 in extent. 
 
 If the wants of all these orders are the same in 
 number and kind, they must each have the same 
 kind of officers, and be governed by the same con- 
 stitution. From the lowest to the highest rank, 
 the Model of Society gives the plan of government 
 in each Order. The only titles changed are those 
 of the two central officers. These changes are 
 shown in engraving at the head of this chapter. 
 
 When all the nations of the world are united, 
 the central nation is Israel, with its capital in Pal- 
 estine Its officers are elected every twelve years. 
 
120 
 
 BANDS OP ISRAEL. 
 
 THE MESSIANIC KINGDOM contains twelve departments, 
 in each society or Band of Israel, namely— Art, Letters, Science, 
 Culture, Religion, Marriage, Familism, Home, Rulership, La- 
 bor, Wealth, and Commerce. The plan, relations, and officers 
 of these are shown in the engraved Archetype of Society. The 
 Kingdom establishes and secures twelve things:— 
 
 1st. Authority. All the true laws of structure and action 
 in Society, whether physical, spiritual, or political, are inherent 
 in the nature of man, and must be proved by the methods of 
 science before adoption. The office of legislation and ruler- 
 ship is to discover, adopt, and execute the natural laws of so- 
 ciety, but not to invent cr manufacture laws, except merely 
 as temporary expedients. 
 
 2nd. Elections. All officers must be chosen, or deposed, 
 by a free majority vote of the adult members which they are 
 to lead. 
 
 3rd. Education. This must secure normal methods of 
 teaching; the systematic, daily culture of all the mental facul- 
 ties ; and physical training. 
 
 4th. Ownership. There must be common ownership for 
 all things used in common by two or more persons, such as 
 Buildings, Lands, Highways and Machinery. 
 
 5th. Employment. All members must have constant em- 
 ployment, and the full results of their labor. Members must 
 be grouped according to their characters, tastes and attrac- 
 tions. 
 
 6th. Sexality. There must be dual equality of man and 
 woman in all the offices, employments, and labors of society. 
 
 7th. Heredity. Society must control and establish the 
 conditions of heredity, and a providence over children. 
 
 8th. The Home. There must be unitary dwellings, syste- 
 matic earth culture, and sanitary conditions for all societies. 
 
 9th. Commerce. There must be organized distribution of 
 labor and art products, and established lines of transit, messa- 
 ges, and commerce. 
 
 10th. Conventions. Annual conventions of each nation, 
 and semi-annual ones of each State, to secure unity of action. 
 
 11th. Representation. The wants of the lower orders of 
 Societies are represented in the corresponding parts of the 
 higher orders. 
 
 13th. Religion. There must be a unity of all human in- 
 terests in society. The good of eaeh must be secured through 
 the good of all. The unity of the Human with the Divine life 
 must be established through an obedience to the intellectual, 
 moral, and physical laws of the human constitution, for this is 
 an image of the divine constitution. 
 
MODEL OF SOCIETY. 
 
 121 
 
122 
 
 SEPHERVA. 
 
 In serving as a pivot of international action and 
 unity, this central government must have the con- 
 sent of each nation involved in any project or pro- 
 posed line of action, before it is put into practical 
 execution. It can not force its measures on them 
 without their consent. The legal title of the two 
 highest central officers in Israel, is Prince and 
 Princess, the word Prince meaning one who is first. 
 
 Authority. The laws of the human constitution 
 include the only true laws of society. Therefore 
 the office of legislation is to discover and express 
 these natural laws. Or, when this cannot be at 
 once done, it may devise temporary rules and ex- 
 pedients until the required natural law can be 
 discovered. 
 
 The proof that each law of society does thus 
 truly express a natural law, should be such as to 
 satisfy all members who are to be affected by the 
 law, so that no person shall be compelled to obey 
 a law which he does not regard as true and based 
 on justice. 
 
 Every permanent law of society must be referred 
 back to the people for their acceptance or rejec- 
 tion, and it must be accepted by a three-fourths 
 vote before it is practically adopted. Temporary 
 expedients, in the case of emergencies, need not 
 be subject to this rule. 
 
 The methods and tests of science legitimately 
 apply to every sphere of knowledge. And scien- 
 tific proof is of such a character that it can be 
 understood in the same way by all persons. There- 
 fore no doctrine or belief which is not susceptible 
 of scientific demonstration must ever be made a 
 part of the laws or constitution of society. 
 
 True freedom consists, first, in the presence of 
 
ORGANS OF SOCIETY. 123 
 
 the right conditions for the full and natural exer- 
 cise of every faculty; second, in a normal internal 
 state of the faculties; and third, in the absence of 
 false external restraint. 
 
 It is not in any sense true that when men enter 
 civil society they surrender certain rights or lib- 
 erties, in exchange for other benefits conferred. 
 On the contrary, it is only by uniting in organized 
 society, that man can gain the conditions required 
 for the free exercise of each and all of his faculties. 
 If isolated from his fellows, he would lose the free- 
 dom to use all his social organs, and none of his 
 other faculties could attain a full development. 
 
 Man is adapted by his nature to live in a social 
 organism like the Kingdom where all parts of his 
 nature are represented. By fulfilling the duties of 
 such a life, by acting in concert with others, by 
 loving and being loved, by these alone can any 
 person secure the full measure of freedom. The 
 laws of such a society can not restrict any per- 
 son's freedom, because they are true statements of 
 those laws which are a part of the nature of each 
 person. The acting forces are from within and 
 not from without. 
 
 Every person has a natural right to the proper 
 development, conditions, and use of each faculty. 
 Rights. cannot be created or transferred by men. 
 
 As all human beings, of either sex and of all 
 races, have the same number and kind of faculties, 
 therefore all have the same classes of rights, and 
 are adapted to the same great forms of govern- 
 ment and social life. 
 
 The quantity of a right may depend upon the 
 degree to which its faculty is developed. A man 
 with a small organ of Reason would have a right 
 
SEPHERVA. l£4 
 
 to exercise it in learning science, but not in lead- 
 ing the scientific pursuits of society. 
 
 In every natural law, the inseparable results of 
 obedience are integrity and happiness, and those 
 of disobedience are destruction and pain. 
 
 When the laws of society are transgressed, the 
 Justice, Censor, and Scientist, must ascertain 
 what are the natural penalties, and see that only 
 these follow any transgression. The object of all 
 penal measures should be, to restore the transgres- 
 sor to a condition of normal action, of social health 
 and power. 
 
 A member of society might become so vicious or 
 discordant that the other members could not work 
 with him, or he might possibly become dangerous 
 to the peace or lives of others. But he is still sus- 
 ceptible to influences from the higher faculties of 
 his fellows, and these influences must be brought 
 to bear, so that they will make his own higher fac- 
 ulties rule in his conduct thereafter. 
 
 In the Messianic kingdom, the chief motives 
 which impel men to crime in civilism will be re- 
 moved. This is done through the system of integral 
 education, of organized and attractive industry, 
 and of universal wealth. The great criminal 
 causes in civilism are ignorance, intemperance, 
 and poverty. 
 
 In depending upon the higher torces to secure 
 obedience, the structure of society is such that it 
 secures the constant rule of the higher faculties in 
 all of its activities. But it still retains as much 
 compulsory power as in civilism, only it is not 
 necessary to use this lower force. 
 
 Elections. The act of voting is the formal ex- 
 pression of a choice in regard to officers, laws, or 
 
ELECTIONS. 125 
 
 social action. As all adult persons, of either sex 
 and of all races, possess this choice or preference,, 
 therefore all have a natural right to vote, and may 
 exercise this right after the sixteenth year of age. 
 
 All officers must be elected by a direct vote of 
 the members which they are to lead and rule* 
 Thus, the members of a Town Band elect its offi- 
 cers, those of all the Town Bands in a County elect 
 the officers of that County, and so through all the 
 orders up to the Nation. But in case of vacancies 
 the Centers may appoint temporary officers until 
 elections can be held. 
 
 The assistant officers are each elected by the 
 groupate in which he is to act. The same rule 
 applies to sub-leaders *of the subdivisions of de- 
 partments. 
 
 The Curator and Recorder take and record the 
 votes in each society 
 
 Each officer must have the represented faculty 
 large. Thus, the Scientist should have large Rea- 
 son, and the Justice large Integrity. The Centers 
 should have a full development of all the faculties. 
 
 Regular elections are held on the fifteenth day 
 of March, officers entering upon their duties the 
 twenty-first day. In the Nation, elections are 
 held once in seven years ; in the State, once in six 
 years ; in the County, once in five years ; and in 
 the Town, every year. In elections to permanently 
 fill vacancies, notice thereof mast be given at least 
 twelve days previous to the election. 
 
 The times of election may be changed by a two- 
 thirds vote of the members in all the societies. 
 
 In case of official misconduct, any officer may be 
 tried before the Justice and Censor of an adjacent 
 society, and the evidence elicited be published 
 
126 SEPHERVA. 
 
 The members within the jurisdiction of that soci- 
 ety shall then vote for or against his or her expul- 
 sion from office, and their decision shall be final in 
 the case, because they had the original right of 
 selection. 
 
 Education. The methods of integral education 
 require the elaborate explanations of an entire 
 chapter, the tenth of this work. 
 
 Rights of Wealth. The right to own property 
 arises from the mental faculty of Economy, and 
 hence this right exists in all persons. But man is 
 normally a member of society, and he cannot 
 acquire extensive wealth unless he combines his 
 labor with that of his fellows. The rights of wealth 
 thus become Common and Social, as well as Per- 
 sonal. 
 
 Three objects are gained through combined 
 labors. First, Increased power of production. 
 /Smm^Facilities for making exchanges of property. 
 Third, Economy and Security in the use of wealth. 
 
 The grouping of members in the Kingdom se- 
 cures to each one a free choice in employment. 
 The industries are so organized that the mental 
 and physical labor of each member is fully pro- 
 ductive, and no part of it wasted. And each mem- 
 ber receives back the full product of his labor, or 
 else receives in exchange with some one else, 
 that which has cost that person an equal amount 
 of labor. 
 
 By the law of Conservation every person expends 
 just as much force as he receives, and no more. 
 Hence where the plan or society makes these 
 forces wholly productive, the wants of each mem- 
 ber may be safely made the basis for the distribu- 
 tion of the products of labor. There is no danger 
 
RIGHTS OF WEALTH. 127 
 
 that any one will receive more than his just share. 
 This law applies to all the produced necessities 
 and comforts of life. 
 
 Those things which are used by one person alone, 
 should be owned by that person. This includes 
 clothing, private rooms, and many kinds of tools. 
 In all these, each person has individual character, 
 peculiarities, and tastes to gratify, and what is 
 adapted to one person, is not adapted to another. 
 
 All those things which are used together by 
 two or more persons, should be owned by them in 
 common. One person alone could not occupy and 
 use a house, and therefore should not own it. 
 Each Band of Israel would own a unitary home, 
 with common rooms used by all, and with private 
 rooms which are used and owned by each mem- 
 ber exclusively, and furnished in harmony with 
 that member's character and tastes. 
 
 A railway is to be used by the whole public, 
 and they should be its owners. A farm can only 
 be well cultivated by a group or a society, and 
 should be owned by them. Homes, temples, work- 
 shops, storerooms, machinery, lands, and highways 
 of all kinds, are all used by a common public, and 
 should therefore be owned in common. 
 
 The Town, the County, the State and Nation, 
 each owns property. For example, the County 
 owns the county roads ; the State owns' those 
 which only pass through it, and the Nation owns 
 those roads which are national in their extent. 
 
 The two Centers, with the Guard, Treasurer, 
 Secretary, Curator, and Marshal, constitute a 
 Board of Trustees in each of the five orders and 
 they have the general care of the property in each 
 society. 
 
128 SEPHERVA. 
 
 The whole growth of society is through the 
 Specialization of Labor, the division of the different 
 employments, among those who have the talent to 
 excel in each special kind of work. Thus the 
 whole community gets the benefit of each person's 
 skill. The carpenter builds as good houses for 
 others as he does for himself. The shoemaker 
 does as skillful work for his neighbor's children as 
 for his own. One talent alone, the ability to con- 
 trol men and make their labor productive, this 
 talent alone in civilism is used wholly for selfish 
 purposes. The financier uses his talent to accu- 
 mulate wealth for himself out of the labor of oth- 
 ers. But in the Kingdom, this talent must be 
 specialized the same as all other kinds of skill. In 
 demanding this, we are doing no more than we 
 have already done for the rest. Financial talent 
 is not any more godlike than the painter's skill, or 
 the artizan's technical acquirements. It has no 
 more right to be exempt from this great law which 
 has lifted man from savageism to civilization. 
 
 Employment. When the youth, of either sex, 
 graduates from school, the course of study has fit- 
 ted that youth for a definite place in the product- 
 ive work of society. And society must secure this 
 place to every youth, and it must thereafter fur- 
 nish constant occupation. 
 
 Civilism left its industry without organization, 
 to be the prey of fierce and selfish competition. Its 
 best possible results brought only wealth and com- 
 fort to the few, while poverty was the lot of the 
 masses. Surely the political wisdom which pro- 
 duced nothing better than these conditions was not 
 worth boasting about. 
 
 The national organization of Intellect, even in 
 
EMPLOYMENT. 129 
 
 the imperfect schools of civilism, secured to every 
 member of society the benefits of a general educa- 
 tion. The manifold benefits of wealth will in like 
 manner be secured to all members of society 
 through the national organization of Industry. If 
 it is wise and practical to establish order in the 
 work of imparting knowledge, then it is equally 
 wise, practical and necessary to organize the appli- 
 cation of knowledge in the methods of labor, in a 
 complete system of production and distribution. 
 This will displace competitive labor by combined 
 industry, and establish equity in supreme do- 
 minion. 
 
 The system of combined industry in the King- 
 dom, opens a thousand new channels for the high- 
 est ambition, in the fields of science, labor, culture 
 and religion. And, unlike the grovelling lust for 
 wealth, these higher channels lead only to the wel- 
 fare of humanity. 
 
 In every Band, through all the five Orders, there 
 is a department of enterprises, of displays, and of 
 awards, so that every person is sure to receive, not 
 only assistance in his undertakings, but the fullest 
 measure of reward and praise for whatever good 
 and great thing he may achieve. 
 
 Every person has a natural right to associate 
 with others who are attractive and congenial. 
 
 This right must be gratified by arranging tne 
 members of each society into twelve groupates, 
 according to their characters. 
 
 Members in whose characters the reflective fac- 
 ulties are dominant would unite to form the group- 
 ate of Science ; those who have the faculties of 
 religion as leading elements of their characters 
 would form the groupate of Religion ; and those 
 
130 SEPHERVA. 
 
 in whom the ambitious faculties were strongest 
 would form the groupate of Government. 
 
 This process is followed in forming each one of 
 the twelve groupates and the various sub-groups 
 which each of these may require. Each member 
 will then be associated with others of similar ideas, 
 tastes, and capacities. A person who is fully and 
 evenly developed in all his traits, may pass and 
 repass, in succession, through all the groupates. 
 Such persons would also be qualified for Centers. 
 
 In order to join any groupate, a person must be 
 accepted by all its members, by vote or otherwise. 
 If dissatisfied with any groupate or society, a 
 member may, without censure, leave it for another. 
 The Pastor and Minister lead and assist in this 
 grouping of the members, and they must provide 
 every facility for the satisfactory adjustment of 
 these relations. 
 
 We may learn the character of persons by read- 
 ing the indices of the face ; by the development 
 of the brain; by psychometry; or by an actual 
 acquaintance with the facts of their lives. The 
 Pastor, Minister, and Scientist must understand all 
 these methods of reading character. 
 
 As each group of faculties gives a taste for its 
 particular kinds of employment, this grouping of 
 members places each person where his natural 
 tastes and capacities can be most fully satisfied. 
 Thus persons with the faculties of Defense or 
 Wealth dominant, prefer those employments 
 named in the square of Wealth in the Social 
 Model. And so of all the other groups. 
 
 Spheres of the Sexes. Man and woman are 
 mental and physical complements of each other. 
 Each sex is more developed in some directions 
 
SPHERES OF THB SEXES. 131 
 
 than in others, but neither can claim superiority as 
 a whole. They possess equal quantities of power, 
 but it differs in kind. 
 
 The physical differences of sex must produce 
 mental differences, because the brain and body are 
 definitely related in action and sympathy. So 
 long as woman must fill the offices of maternity, so 
 long must her nutritive organs predominate over 
 the nervous and muscular. The effect on her 
 brain would be that she would be ruled more by 
 her affections and emotions, and less by ideas and 
 material influences. 
 
 In the table of faculties, the first one given in 
 each trinity dominates in the character of man,, 
 and the second one in the character of woman. 
 Man is positive, woman is receptive. In general, 
 man is the more vigorous, muscular, hardy, bold, 
 cool, and scientific. Woman is the more sensitive, 
 yielding, gentle, loving, ardent, and intuitive. 
 
 In woman, the nerve-currents from the body to 
 the brain first flow outward on the mental organs 
 which are feminine. In man they first flow out- 
 ward on the mental organs which are masculine. 
 Thus in examining a truth, man looks at it first 
 through his Reason ; while woman gets her first 
 idea of it through her Intuition. 
 
 These natural differences of the two sexes adapt 
 them to different spheres of intellectual, social, 
 and industrial activity. Their spheres, like their 
 characters, are complements. 
 
 The offices and labors of society are all dual, as 
 shown in the Model of Society. Each has its mas- 
 culine and its feminine side. Thus the depart- 
 ment and labors of Illustration are feminine com- 
 plements to those of Building. So is that of 
 
132 SEPHBRVA. 
 
 Inspiration to that of Law ; and that of exchanges 
 to that of Machinery. 
 
 The office and employments of harmonic society 
 are assigned to the two sexes on the basis of this 
 difference. The first officer in each pair is a man 
 and the second is a woman. The twelve Assistant 
 officers may be arranged as masculine and femi- 
 nine, as follows : Orderly and Musician ; Artisan 
 and Moralist ; Courier and Waiter; Director and 
 Usher ; Signalist and Ensign ; Scavenger and 
 Keeper. 
 
 The sexes are thus everywhere equal in rank, 
 they go together in all the groupates, and to each 
 is assigned duties and employments in harmony 
 with its natural adaptations. While woman thus 
 takes an equal part in the government and con- 
 duct of society, she does not become less womanly 
 nor does man become less manly, in development 
 and character. This is the societary or external 
 side of marriage. It is the high material pivot of 
 the entire social organism. 
 
 Marriage. The polarity of the sexes finds its 
 most intense expression in the high and enduring 
 attraction of Marriage. The mental force of sex- 
 love has its focus of intensity in the group of Sexa- 
 tion, but it originates from and permeates every 
 part of the mental and physical system. 
 
 All marriages must be based upon the existence 
 and duration of mutual love and adaptation between 
 the parties. Persons who do not love each other 
 have no right to live together in this relation, for 
 it derives its sancity from love only. No cere- 
 mony and no legislative act can justify that which 
 is a violation of natural law. The bond of union 
 is internal, not external. We can not compel any 
 
MARRIAGE. 133 
 
 one to love another-; but we can repress its ex- 
 pression. If persons make mistakes in choosing 
 their mates, they should be allowed every oppor- 
 tunity to rectify their mistakes, and form true 
 unions. 
 
 Two persons who are united through Sex-love 
 should also have their other faculties developed in 
 harmony with each other. There should exist be- 
 tween sex-mates a sympathy of ideas, tastes, and 
 aspirations ; and this sympathy may result from 
 either similarities or complements of organization. 
 
 If a person have an organ somewhat deficient, he 
 may make up or neutralize the deficiency by unit- 
 ing with a mate who has the organ better devel- 
 oped. But persons of widely contrasted charac- 
 ters should not unite, for they would not see things 
 in a similar light, and could not work together in 
 that close sympathy demanded by this kind of love. 
 
 The same qualities which make a man and a 
 woman adapted to love each other, also best adapt 
 them to work together in the offices of society. 
 Hence in a complete state of harmonism the two 
 officers or workers of each pair are husband and 
 wife. 
 
 The permanence of sex-Jove must be secured by 
 carefully teaching youth, of either sex, the physi- 
 cal and mental laws of sex-harmony ; by giving 
 them opportunity to make an intelligent choice of 
 mates ; and by surrounding them after marriage 
 with conditions which are favorable to its perpet- 
 uity and perfection. The Ritualist and Matron 
 are the leaders in securing these conditions, in each 
 society. 
 
 The group of sex-love, or Sexation, is sur- 
 rounded by the faculties of Integrity, Self-control, 
 
134 SEPHERVA. 
 
 Imagination, Faith, Love, and Hope. The action 
 of all these faculties is constantly required to de- 
 velop, perfect, and sustain sex-love. These organs 
 have the same location and sustain the same rela- 
 tions after marriage that they did before. 
 
 If we would make love perpetual, we must exer- 
 cise it in connection with the full activity of these 
 higher organs, and not allow it to be led by those 
 at the base of the brain, by mere sensation and 
 impulse. 
 
 In the most complete expression of love, — the 
 physical union of the sexes, — the highest faculties 
 of the mind must be called into dominant activity. 
 If they are not, it will surely debase both parties, 
 and the physical pleasure itself will lose the best 
 of its sweetness and intensity. If impulse takes 
 the place of self-control, if modesty and reverence 
 cease between sex-mates, if they cease to refine 
 and inspire each other, then their love will cer- 
 tainly be made impure and its beauty will be de- 
 stroyed ; its golden fruit will turn to dust and 
 ashes. 
 
 Purity is in the right and normal use of any 
 organ, not in its disuse, or suppression. It is a 
 positive and active, not a negative quality. Purity 
 of the stomach does not consist in its not digesting 
 food. The lungs weuld not be pure if they did 
 not work actively in changing the blood. We 
 must not define sexual purity as the absence of all 
 sex-relations. Nor must we imagine that an ex- 
 ternal ceremony is sufficient to secure purity here. 
 That is not a pure sex-relation which brings forth 
 children who are badly organized in mind and 
 body. In our eating and drinking, purity is not 
 less central, and its violations are not less corrupt- 
 
MARRIAGE. 135 
 
 ing, than in the relation of the sexes. It requires 
 all the different kinds of purity to make a pure 
 character. 
 
 Like all the other faculties, those of Sex-love 
 have their harmonies of thirds, fifths, and octaves, 
 as shown in the table of mental chords. Love is 
 therefore an art no less definite than that of music. 
 In the expression of love by conversation, by ca- 
 ressing, or in labors, these harmonies should be 
 secured. 
 
 A gentle, or even close contact, greatly increases 
 and intensifies the exchange of nerve-force. By 
 placing our hands upon any part of another person 
 we may receive the force peculiar to that part, or 
 we may excite it to activity by communicating our 
 own force. Thus caressing the bosom, which is 
 connected with Sex-love, Parental, and Filial love, 
 tends to excite these affections. The signs of these 
 faculties and that of Friendship are also in the lips, 
 and hence kissing is a natural expression of either 
 or of all these kinds of love. This reception of 
 pleasure and of force is as real as that through the 
 food which we consume. 
 
 In caressing we should, therefore, touch the dif- 
 ferent parts of the body in such a way as to excite 
 together, or in succession, such faculties as are 
 thirds, fifths, octaves, or polates of the second de- 
 gree. The touch may be made by the hand, or by 
 corresponding parts of the body, or by parts which 
 are polar to each other. A careful study of the 
 mental chords in connection with the map of the 
 body will place this art within our power. 
 
 For example, it will produce harmony if we car- 
 ess in succession, the faculties or signs of Ambition 
 Culture, and Religion ; of Impulsion, Rulership, 
 
136 SEPHERVA. 
 
 and Culture; of Sex-love, Labor and Intellect ; or 
 of Intellect, Sensation and Ardor. 
 
 The faculties may also be excited in polar har- 
 monies by the current of conversation, by material 
 surroundings, and by our employments. Love 
 may and should use all these as its instruments. 
 All thoughts and actions, all desires, whatever 
 thrills the human frame, find centers in love's 
 aural fires and feed the raptures of its flame. 
 
 Before these laws of harmony were known, sex- 
 love was subject to all the mistakes of instinctive 
 impulses and erroneous notions. The few high 
 harmonies it secured were reached more through 
 accident than through wisdom. 
 
 The relation of two sex-mates is one of equality 
 of rank. Therefore the exchanges of labor and 
 employment between members of higher and those 
 of lower groups do not involve a physical relation 
 of sexes between the lower and higher members. 
 
 Among the lower animals, mere instinct is suf- 
 ficient to rule the sex-relations. But the nature of 
 man is so complex that sexlove stands at the cen- 
 ter of a vast multitude of forces, and any one of 
 these may disturb its harmony if wrongly exerted, 
 or if properly united and controlled, each may 
 contribute to its lofty symphony. 
 
 In the new life, the ceremonies of Sex-love are 
 many, beautiful and interesting. And they are 
 not confined to a single event once during a per- 
 son's life ; they are repeated every day. The 
 groupate of Marriage includes the subdepartments 
 of Luxuries, Rites, Waiters, Maternity, Heredity, 
 and Florists. And each day these occupy one 
 hour of the harmonic life. In the lower phases of 
 life, Sexlove exhausts its forces in physical inter- 
 
CONDITIONS OF HEREDITY. 137 
 
 course. In the new life it becomes the high and 
 inspiring center of a thousand new relations of 
 harmony. 
 
 Conditions of Heredity. — Society must give to 
 all prospective parents the best conditions of he- 
 redity, so that the forming structure of the child 
 shall be perfect, mentally and physically. Private 
 effort can never secure and maintain these condi- 
 tions. In every child, society has rights no less 
 than the parents. But the two claims can never 
 be in conflict. The child is to be under the di- 
 rect influence of its parents for perhaps twenty 
 years, but it is to be an active member of society 
 more than three times as long. Whatever tends 
 to develop the individual character into symmetry, 
 that also tends, most directly, to qualify the per- 
 son to fill his place in society with honor. 
 
 The laws of Biology teach us what are the 
 conditions and influences which mould the char- 
 acter of children previous to birth. 
 
 It is comparatively an easy task to train child- 
 ren into virtuous men and women, if their origi- 
 nal organization of brain and body has been made 
 such as these good prenatal conditions will secure. 
 Society has a right to protect itself by insisting 
 that prospective parents shall avail themselves of 
 these conditions. 
 
 Home Work. — The division of human labor 
 into classes or separate trades and pursuits has 
 lifted man from barbarism to civilization. But 
 this division of labor affected the pursuits of the 
 male sex chiefly. From the most primitive times 
 woman remained merely a housekeeper, and her 
 advance depended upon the incidental influence 
 of her connection with man. 
 
138 SEPHERVA. 
 
 The isolated household made this restriction of 
 woman's sphere a necessity, while it left man free 
 to follow varied occupations. It was not until 
 the analysis in this book was made, showing that 
 every office and every labor is dual, having its 
 masculine and its feminine side, that it became 
 possible to give woman her true place in society, 
 to specialize her labor as much as that of man, 
 and to organize a unitary home which should 
 equally secure the privacy and the sacredness of 
 domestic life, and the widest range of social action 
 and sympathy. 
 
 The domestic work of the home is divided into 
 the branches of Purveying, Cooking, Table-serv- 
 ing, House care, Sanitary and Laundry. Separ- 
 ate groups of men and women labor in each of 
 these branches. But woman also takes one half 
 the labor, the feminine side, in all the employ- 
 ments of society. Her range of choice is as wide 
 as that of man. Only one twelfth of the women 
 in a society are engaged in household duties. 
 
 The whole society is interested in seeing that 
 each of its members has its free choice of employ- 
 ments, and place gratified. In the home each 
 person has at least three hundred others from 
 which to choose the group with which he or she 
 will work and be most intimately associated. And 
 the whole community accepts this choice as right, 
 proper, and according to the laws of harmony in 
 adaptation. The employments of each society are 
 so arranged that persons who are not adapted 
 never come in contact. But in civilism, just fhe 
 opposite constantly occurred. In the unitary 
 dwelling the groups of members pass in regular 
 directions through the building, in going to the 
 
COMMERCE. 139 
 
 central rooms, and to and from their employments. 
 These directions correspond to that of the cur- 
 rents through the brain, from which the temple is 
 modelled. They are thus in harmony with the 
 laws of each person's mind. In grouping at the 
 table, and in the kinds of food, the same free 
 choice is regarded. 
 
 And third, within the unitary nome is a circle 
 of three hundred persons, or varied characters, 
 and all of them chosen friends, seeking each 
 other's welfare, and meeting often together. The 
 facilities of social intercourse are carried to the 
 highest possible point, but at the same time it 
 provides for a privacy much more secure and com- 
 plete than could.be obtained in civilism. 
 
 A true social life cannot exist along with domi- 
 nant selfishness. And neither can social happi- 
 ness. The sooner all selfishness disappears from 
 the earth, the better it will be for us all. 
 
 Commerce. — The thirty-six sub-departments 
 given in the model of society, are found in all the 
 orders from the band up to the nation. The six 
 departments of Wealth and Commerce, in all 
 these, constitute a vast and perfect mechanism for 
 the distribution and exchange of wealth through 
 every nation and throughout the world. 
 
 At the yearly and half-yearly conventions, the 
 higher societies receive from those of lower rank 
 exact reports of their various productions, and of 
 their present and prospective needs ; and these 
 are made the basis of state and national distribution. 
 
 Society in harmonism is thus able to propor- 
 tion its productions to its wants, to guard against 
 the vicissitudes of climate, and in every way to 
 protect its composite life. 
 
140 SEHHERVA. 
 
 The wealth of society is the product of its uni- 
 ted industries. No person, by wholly isolated in- 
 dustry, could accumulate wealth. The right to 
 superintend its distribution is therefore much 
 more a society than it is a personal right. 
 
 The organ of Economy, the desire for property, 
 has not as much right to dominate the life of so- 
 ciety as any one of ^he higher faculties possesses 
 In civilism, the love of wealth was a dominant 
 power. 
 
 If a member were so selfish as to require more 
 luxuries and comforts than his proportion of the 
 labor would have produced, then that is simply a 
 proof that the society has not educated him up to 
 the proper idea of social justice. 
 
 In effecting the commercial exchanges between 
 the various societies, the same law is followed. 
 Each is supplied in proportion to its wants. 
 
 Conventions. — Each State society may hold a 
 semi-annual convention, lasting seven days or 
 more. As delegates and voting members of this 
 convention, each town may send its Pastor and 
 Minister. The temporary absence of these officers 
 is supplied by their assistants. 
 
 Each Nation holds an annual convention, to 
 which each of its States sends its Pastor and Min- 
 ister as acting members. 
 
 In a state convention, the regular officers of 
 that state preside ; and in a national convention, 
 the officers of that nation preside. 
 
 Each convention receives reports from its com- 
 ponent societies, and devises plans for their con- 
 certed action, their social welfare, and their mate- 
 rial prosperity. 
 
 Representation. — The wants of the lower orders 
 
RELIGION. 141 
 
 are answered by the higher, through like parts of 
 each. Thus, if a want in regard to food arises in 
 the Home groupate of some town and cannot be 
 answered there, it would be represented in, and 
 answered by the Home groupate of its ruling 
 County. Or, if necessary, it would be carried up 
 to the corresponding groupates in the still higher 
 orders. These wants may be made known through 
 any of the ordinary channels of communication, 
 by messages or by special delegates. All the in- 
 terests, employments, and professions of society 
 are organized, secured and represented in the 
 twelve groupates, with invariable certainty and 
 equality. 
 
 Religion. The faculties of man are exactly 
 adapted to the reception and practical realization 
 of all religious truth. The group of religious or- 
 gans forms the key-stone in the great mental arch. 
 Their action is supported by that of all the rest,. 
 below and around them. 
 
 Under the Polar law of Responses in the fifth 
 chapter, it was shown that the feelings can not act 
 without using the intellect. We would not know 
 a friend from an enemy if we had no intellectual 
 faculties of Form and Memory. The religious fac- 
 ulties are completely subject to this law. If a 
 truth is addressed to the religious faculties, the 
 very constitution of our minds compels us to use 
 Reason and other intellectual faculties in deciding 
 what the truth means, and upon what proofs it 
 rests. But Reason acts by the methods of science 
 and therefore the methods and tests of science 
 legitimately apply to all religious truth. 
 
 Religion aims at the symmetrical development 
 of every person, at the intellectual, the social and 
 
142 SEPHERVA. 
 
 industrial unity of the human race here on the earth, 
 and the harmony of human life with that of all be- 
 ings in the supernal spheres. As those beings are 
 constituted on the same plan as ourselves, religion 
 only requires a fulfilment of all the natural laws of 
 man. 
 
 The Bible declares that man is in the image of 
 Yehovah. He must therefore have the same men- 
 tal constitution, and if he fulfils its laws he will be 
 obeying the laws of the divine mind. The laws of 
 Yehovah are not issued like the mandates of an 
 autocrat. They are in the inner nature of man. 
 
 The modes of Angelic life very much resemble 
 our own. Every evidence goes to show that the 
 spirit must have organs or parts like all those of 
 the body ; and this would fit them for the same 
 great methods of existence. 
 
 Our relations with the spirit world can only be 
 adjusted by harmonizing our relations with each 
 other here, and for this reason it is not necessary 
 to dwell at length upon this part of our subject. 
 
 Our communion with the angelic world takes 
 place through the nerve-spheres, and the laws 
 vhich govern these have been stated in the fourth 
 chapter. 
 
 When the institutions of society are all in har- 
 mony with the nature of man, then the religious 
 faculties will have full and free scope for the exer- 
 cise of their beneficent influence. Our faculties 
 and their laws of action will remain the same in all 
 spheres of being. Science decides what forms of 
 life are best adapted to our natures here, and, con- 
 sequently, it determines what the forms of life 
 must be in a spiritual existence. 
 
 The faculties which compose the groups of Cult- 
 
REPRESENTATION 143 
 
 ture, religion, sexation, and parention have a 
 most important law of social action. In the true 
 and natural action of these organs, their nerve 
 force flows out from one person to another as its 
 object, and is then answered by a returning cur- 
 rent from the latter person. Thus, when I exer- 
 cise my Friendship, the current flows from this 
 organ to my friend, and from his organ of Friend- 
 ship a returning current flows to me. On the 
 other hand, only four organs, and these are all low 
 ones, have self as the first object upon which their 
 actions terminate. Our high and true life must 
 flow through that of others. We can maintain it 
 only by perpetual interchange. We must look out 
 and not in. The members of a harmonic society 
 must be as vitally related to each other as are the 
 parts of our physical organism. 
 
 If we are selfish and seek to draw everything to 
 ourselves, we must of necessity contract our minds 
 and our pleasures. Selfishness defeats itself. Ex- 
 pansion of the mind means outward growth, and 
 this law explains its method. To give is the way 
 to live. Through the social law which we are dis- 
 cussing, all humanity is made one, and we receive 
 the full benefit of its common growth and advance- 
 ment. 
 
 We are by nature social beings, and a universal 
 sympathy may through this law unite all nations 
 and communities in one vast, composite life. To 
 effect this sublime result and give full sway to this 
 beneficent law, the institutions and government of 
 society must be formed in harmony with the nature 
 of man, as planned in the Model of Society. 
 
 Humanity must be regarded as a unit, made up 
 of the past, the present, and the future. We all 
 
144 SEPHERVA. 
 
 inherit the results of many centuries of human cul- 
 ture and improvement ; and we should violate the 
 deepest law of social unity if we did not labor for 
 the present and the future welfare of humanity. 
 
 Great teachers affect the world profoundly, not 
 alone by their doctrines and example, but also by 
 the impartation of the vital currents of nerve 
 force. They become, in a literal sense, the life 
 and soul of great movements. It is perfectly nat- 
 ural that the affections of the people should cen- 
 ter in these leaders. But that affection and rev- 
 erence must never be carried so far as to blind us 
 to the great truths which these leaders represent. 
 Truth is always greater than Persons. It reaches 
 through the universe. It is the union of human 
 lives that we are to seek ; not the substitution of 
 one life for another. The glory of Jehovah is to 
 be attained, not by the absorption of all lives into 
 his life, but by the union of our lives with his, and 
 by our exemplification of the divine image in our 
 persons. Jehovah is not supremely selfish, seeking 
 His own glory for its own sake. The same unsel- 
 fish law of love that should rule man is also a part 
 of the divine mind. 
 
 Our most secret thoughts and emotions extend 
 their nerve-force to our fellow-beings, and affect 
 them for good or ill. Whether we are conscious 
 of it or not, the effects are as certain as those of 
 gravitation. We cannot sever our relations with 
 humanity. The good of one is in the good of all. 
 To a great extent we must all rise or fall together. 
 
 We must directly seek to promote the welfare 
 of others, in preference to our own. But as we 
 are a part of humanity, and others are to be gov- 
 erned by the same rule, the benefits of our unsel- 
 
TRANSITIONS. 145 
 
 fish conduct are reflected back upon ourselves, 
 not only by their direct personal actions, but in 
 the vast results of concerted social activities. 
 
 When we thus directly seek to promote the 
 good of ot hers,our actions are not selfish, although 
 we may know that the ultimate result will be the 
 securing of our own happiness. Those actions 
 are selfish which are planned without regard to 
 the welfare of others. 
 
 The nerve-force from an attractive organ 
 or group in one person may flow outward, and 
 meeting the repulsive force from another person, 
 it may neutralize the latter by equaling or ex- 
 ceeding it in quantity. This is according to a law 
 which governs all of the forces in nature. Sup- 
 pose, for example, that one person throws out a 
 quantity of repulsive force from Destruction 
 which would equal, we will say, 5x, and another 
 person meets this by enough attractive force from 
 Love to equal 7x, it is evident that the last will 
 be sufficient to neutralize the first. In this way 
 we may overcome evil with good. It is not by 
 passively yielding to the evil, but by the active ex- 
 ertion of an opposite force ; for the good person 
 would be exercising the highest degree of Firm- 
 ness and Self-control in connection with his organ 
 of Love. This is a nobler way than to meet evil 
 by evil, for this brings our own higher faculties in 
 activity. 
 
 Transitions. — From the old forms of civilized so- 
 ciety to the new methods of unitary life, the steps 
 of transition may be taken in a very gradual man- 
 ner. This will enable people to gain the required 
 knowledge, and become adapted to the new order 
 of things. The law of Phases furnishes a full 
 
146 SEPHERVA. 
 
 guide for the successive steps in making this 
 change, the law gives all the required forms of 
 transition. 
 
 In the personal and the national growth of man, 
 the more simple forms come first, and then those 
 which are more and more complex. Following 
 this great law of growth, it is not necessary to 
 have the full complement of twelve groupates and 
 twenty-six officers in order to commence a Band 
 of Israel. Any persons who chose may unite and 
 form a Band with only the seven following officers: 
 Recorder, Rabbin, Guard, 
 
 Curator, Rabbiness. Treasurer, 
 
 Marshal. 
 
 These officers represent the major axis of the 
 brain, the line of forward movement. The brain 
 itself begins its growth, with three vesicles on this 
 line. These officers lead in the intellectual, the 
 social, and the industrial work of the Town, as 
 shown by their position in the table. 
 
 The following form of agreement is used in 
 forming Bands, the names and dates being changed 
 to suit each case: 
 
 Band of Israel. We accept the plan, the 
 life, and the laws of the Messianic Kingdom, and 
 we organize the first Band of Israel, of London, 
 this fifth day of September, in the year of the Exo- 
 dus of Israel 3468. 
 
 This form is signed by the members and bound 
 in at the end of the copy of the Sepherva kept in 
 the hands of the Secretary. 
 
 Many bands of Israel will be formed for the pre- 
 paratory work of intellectual culture, of learning 
 the methods of the new life, and of spreading a 
 knowledge of the new truths among the people. 
 
BAND OF ISRAEL. 14? 
 
 They also will form the means of concerted action 
 in securing a practical adoption of the new meth- 
 ods required in social or political life. 
 
 These Bands may hold conventions and act in 
 unity with the fully formed Bands. They may or- 
 ganize their children into classes and groupets so 
 as to form a school for daily or weekly training. 
 
 Whenever three-fourths of the members desire 
 it, a band may enter upon its phase of practical 
 life. As fast as expedient, it will then arrange 
 its property and its employments on the unitary 
 plan, as stated in this constitution. 
 
 Its buildings may be formed on the fundamen- 
 tal plan of the temple, but have a less number of 
 rooms and amount of detail, and thus lessen the 
 cost of building. These Bands at first have only 
 the three departments, but when the number of 
 members is sufficient, they may be divided up 
 into the twelve groupates. and each of these have 
 its leaders and assistants. Each Town will regu- 
 late these steps of growth according to its increas- 
 ing amount of wealth, of vital culture, and of 
 numbers. 
 
 The government of each State and Nation may 
 be organized after the general plan given in the 
 Model, long before the majority of the people are 
 prepared to live in the high and unselfish condi- 
 tion of unitary homes. 
 
 The national or the state government, with that 
 of each County, Town, are in twelve subdivisions or 
 groupates, with two officers and an assistant over 
 each one. The Towns might, however, retain the 
 simpler form of only sever officers. 
 
 Within the State there might still remain more 
 or less of the old sectional organizations, such as 
 
148 SEPHERVA. 
 
 cnurches, lyceums etc., etc. But the true and 
 natural work of these local societies could b 
 much better done by the twelve groupates. 
 
 In this transition stage of government, the peo- 
 ple, through the National, State and lower orders, 
 would own and control all public lines of travel, 
 commerce, and intercommunication. They would 
 regulate Employment, Production, and Distribu- 
 tion. They would prevent the absorption of 
 wealth by private monopolies. 
 
 The Nation would issue all money, consisting of 
 notes redeemable in service or in labor-products, 
 and equal in volume to the necessities of ex- 
 change. It would not allow money itself to be an 
 object of speculative traffic, or to a bear a higher 
 rate of interest than the average rate of increase 
 of property in the country. 
 
 The expenses of government would be met by 
 taxes, equalized according to the actual wealth 
 of the people. The salaries of national officers 
 must not exceed three times the average of a citi- 
 zen's income, and that of the State and other offi- 
 cers must not exceed twice the same average. 
 
WJTfie Measure 
 
 fs^5 1 1 
 
 Sil 
 
 It? 
 
 If 
 
 CHAPTER NINTH 
 
 SEALS OF TRUTH. 
 
 The great doctrines and ideas of 
 ^the Hebrew Bible are represented 
 ^by the Tree of Life and Garden of 
 Eden ; the Chosen People in twelve 
 , Tribes ; the Promised Messiah and 
 • his reign ; the Atonement and Judg- 
 *^B ment ; the Resurrection: the 
 
 Throne in Heaven with its twen ty-four Rulers ; 
 and the New Jerusalem as the Capital of the Mes- 
 sianic Kingdom. 
 
150 SEPHERVA. 
 
 The writer 01 the Apocalypse saw, in a vision, a 
 little book in which these doctrines were shown 
 under seven seals. Christian writers and teachers 
 have always regarded these, doctrines and symbols 
 as mysteries. But at the same time they have 
 taught that the salvation of the world depends 
 upon a full belief in these mysteries, before which 
 the Catholic, the Greek, and the Protestant teach- 
 ers have alike stood helpless, mute, and blind. 
 
 We shall here both prove and explain these 
 doctrines, by the positive methods of science, and 
 thus rend and remove this Veil of the Covering, 
 once spread over all the nations. 
 
 Seventh Seal, — The sixth and Seventh seals will 
 be explained first, because these two are the key 
 to the rest. 
 
 When the Seventh seal was opened it was pro- 
 claimed that the kingdoms of this world had be- 
 come the kingdom of the Messiah. The New Je- 
 rusalem was its capital. The Old and the New 
 Testament focalize all their prophecies and prom- 
 ises in one burning picture, the resplendent im- 
 age of the New Jerusalem. 
 
 The lower figure in our engraving shows the 
 plan of the New Jerusalem, as described by the 
 prophet Ezekiel, and as copied by John in the 
 Apocalypse. 
 
 The great city was laid out four square, with 
 twelve departments, twelve gates, and twelve foun- 
 dations, three on each side. Each of its twelve 
 departments was made up of members from a 
 special one of the tribes, and its gates were named 
 accordingly. Every part of the plan is full of im- 
 portant meaning. 
 
 The recent great discoveries of science, in regard 
 
SEVENTH SEAL. 151 
 
 to these meanings, may be summed up in three 
 propositions : — 
 
 First : The Plan of the New Jerusalem, is 
 modeled after the plan of the Divine Mind. The 
 arrangement, the number, and the character of all 
 its parts, represent the attributes of Jehovah, and 
 the relation of these attributes to each other. 
 
 Second : iVs man is in the image of the Deity, 
 the plan of the New Jerusalem represents all the 
 faculties of man, and the arrangement of these fac- 
 ulties in the human brain. 
 
 Third : The character of the twelve tribes of 
 Israel, and the places occupied by each tribe in 
 the plan of the City, corresponds precisely with 
 that of the twelve groups of faculties, and the loca- 
 tion of these groups in the brain. As man is the 
 archetype of society, therefore the ancient nation 
 of Israel, with its twelve tribes, was a type of that 
 final and perfect organization of human society, 
 described in the eighth chapter. 
 
 A simple comparison will bring into bold relief 
 the proof of these propositions. 
 
 The people of the twelve tribes differed widely 
 from each other in character. Those of each tribe 
 had a special one of the groups of faculties as 
 dominant traits in their character. These differ- 
 ences are strongly pictured in the blessings pro- 
 nounced by Jacob on his twelve sons, and they 
 are confirmed by the whole subsequent history of 
 the separate tribes, as given in the Bible and by 
 both Jewish and Christian historians. These char- 
 acteristic traits are presented here in a table for 
 convenient reference. The names of the tribes 
 are marked in their appropriate groups in the 
 Archetype of Society. 
 
152 SEPHERVA. 
 
 The engraved head at the beginning of this 
 chapter must be laid down so that it will point 
 north, because this polarizes it with the earth. 
 The face turns to the west because this is the 
 course which the development of civilization has 
 taken. 
 
 The plan of the New Jerusalem is drawn on the 
 head, so that the comparison may be direct and 
 clear. 
 
 The groups of Art, Home, and Commerce form 
 the base line, on the south side. Simeon is placed 
 in the group of Art, and the Simeonites became 
 the scribes and musicians of Israel. They repre- 
 sented literature and music> the only branches of 
 art which were developed among the Israelites. 
 Zebulon was located in the place where the Home 
 group is, and he is the only one to whom Jacob 
 assigns a definite home in the promised Land. 
 The name Zebulon means Dwelling, and like all 
 Hebrew names, it indicated the character of the 
 bearer. Simeon means hearing or perception, the 
 group that ruled in his tribe. Issachar is placed 
 in the city in a position exactly corresponding 
 with the group of Commerce in the brain. He is 
 said to be a strong ass, crouching down between 
 two burdens. This animal was the beast of com- 
 merce in Palestine. The name Issachar means 
 hire, or one who is hired. 
 
 On the east side of the city are the tribes of 
 Joseph, Dan, and Benjamin. Joseph is exactly 
 where the group of Rulership is located, and he 
 was made a ruler over all his brethren. The half 
 tribe of his son Ephriam, stood at the head of the 
 house of Israel when the ten tribes separated from 
 Judah. They pushed with the horns of the uni- 
 
TRIBES IN THE CITY. 153 
 
 corn. Dan is in the group of Labor, in which Jus- 
 tice is the leading masculine faculty. Dan means 
 a judge, and it is said that Dan shall judge his 
 people. Labor shall judge the world ; it is a ser- 
 pent by the path, it secretly strikes at the rulers, 
 and they will fall backward out of power. Then 
 shall follow the salvation of Yehovah, says the 
 patriarch. Benjamin is placed where the group of 
 Wealth is, in which are the defensive and acquir- 
 ing faculties, and of Benjamin it is said that he 
 shall raven as a wolf ; in the morning he shall de- 
 vour the prey and at night he shall divide the 
 spoil. They were the most warlike of all the 
 tribes. 
 
 The west side of the city contains Gad, Asher, 
 and Naphtali. Gad is in the group of Letters or 
 philosophy, of central truths, and he is said to be 
 seated in a portion with the lawgivers. His group 
 is the middle one of Intellect, the faculties which 
 deal with laws. Asher is in the group of Science, 
 and the Asherites, mixing with the Phenicians, be- 
 came the most scientific of all the tribes. From 
 them came the builders of Solomon's Temple. 
 Asher shall have shoes of iron and brass, he shall 
 dip his foot in oil, and as his days are, so shall his 
 strength be. This prophecy has a most striking 
 fulfilment in the modern triumphs of science. Its 
 iron railways and brass-fitted machines of locomo- 
 tion, are the shoes used in its swift lines of travel, 
 and these must be constantly dipped in oil. 
 Through these he brings royal dainties from for- 
 eign lands and makes them common in every 
 household. Naphtali is in the group of Culture, 
 and his goodly words and bland manners come 
 from the faculties of this group. He is swift of 
 
154 SEPHERVA. 
 
 foot, a hind let loose, and the group of Culture 
 occupies the exact line of movement in walking 
 and running, as explained by the law of polation. 
 The tribes of Judah, Levi, and Reuben are on 
 the north side. Levi occupies the Religious group 
 and the Levites had the priesthood, the religious 
 care of Israel. His Urim and Thummim, his Lights 
 and Perfections, were with the holy one. The 
 twelve stones of the Breastplate represented, in 
 their number, character, and arrangement, all the 
 attributes of the human and the divine mind-, the 
 sum of all light and beauty. When these attri- 
 butes are all balanced and complete, like their 
 symbol in the breastplate, then the spirituals light 
 and perfection of the mind is perfect. In order to 
 leave a place for the temple in the center of the 
 city, the two groups of Marriage and Familism had 
 to be turned upward, on each side of Religion, 
 with which they are still in line. Reuben's place 
 is then in the group of Familism. Being the first 
 born, he represented the family by the law of in- 
 heritance. Let not his men be few. The name 
 Reuben means, see a son. Judah. is in the group 
 of Marriage, and the Lion of the tribe of Judah is 
 to claim the redeemed Israel as his Bride. The 
 number of Judah's name is 5x6, and it therefore 
 means Law and Material perfection united in mar- 
 riage. Again and again »the prophets call the 
 restoration of the nation, the union of the house of 
 Judah with the house of Israel, a marriage. Thy 
 land shall be married. In the New Life of the 
 Kingdom, as shown in this Book, Marriage, or the 
 pairing of the two sexes in all offices and employ- 
 ments, is made the high material pivot of the en- 
 tire social structure. 
 
THE MEASURE OF A MAN. 
 
 155 
 
156 SEHHERVA. 
 
 Here, then, we have the most marvelous fact 
 that two objects, the Nation of Israel and the 
 Human Brain, each made up of twelve widely dif- 
 fering parts, yet correspond to eaeh other exactly 
 in the whole character, the arrangement, and the 
 number of these parts. This could not be the 
 result of either accident or of coincidence. For 
 let it be announced that in a certain place, un- 
 named, there are twelve things, having some cer- 
 tain arrangement, undescribed, and let the whole 
 world set itself to guessing what the twelve things 
 are, and how they were placed. The well known 
 doctrine of mathematical chances proves that they 
 might guess for a hundred centuries but could 
 never solve the problem. We have then, the abso- 
 lute proof of mathematics, that the parts and plan 
 of the New Jerusalem, and the mental faculties of 
 man as located in his brain and body, have the 
 most fixed relations and adaptations to each other. 
 They were both formed from one eternal model. 
 
 But the proot does not end here. If we turn to 
 the Measure of Man, we shall see that a scale of 
 twelve angles, arranged precisely in the order of 
 the twelve squares of the New Jerusalem, is the 
 only scale that will measure the human head. A 
 scale of twelve measures the entire human form, 
 and the angel said that the measur.e of the City is 
 the measure of a man. 
 
 A perfect structure of society includes twelve 
 groups of persons, each having one of the groups 
 of mental organs dominant in its character. But 
 the ancient nation of Israel presented just the same 
 features. The twelve tribes were twelve different 
 kinds of people, each marked by a dominant group 
 of organs, and all united under one government. 
 
TRIBES IN THE CITY. 157 
 
 Israel was therefore a true type of the final organ- 
 ization of human society. For this reason they 
 were the Chosen People. But they had not dis- 
 covered the laws of social harmony, and they never 
 carried these laws into practical life. And because 
 they were such a type, their record stands as the 
 central fact in the world's history. 
 
 There is only one possible explanation of the 
 facts in this case. Yehovah knew r how the twelve 
 groups of faculties are located in the human brain, 
 for man is in his image. He selected Jacob, con- 
 trolled the forming character of his twelve sons, 
 so that each one had a different set of faculties 
 dominant, and would transmit these characteristics 
 to his descendants. 
 
 Yehovah also directed that the camp of the 
 Israelites in the wilderness ; the twelve stones in 
 the High Priest's breastplate ; and the twelve 
 oxen under the brazen sea in Solomon's temple, 
 should be arranged like the groups in the brain, 
 and like the parts of the city. Teaching the same 
 thing through many symbols during their national 
 history, he at length gave to Ezekiel and to John 
 the visions of the New Jerusalem, as a sublime 
 type ef the everlasting kingdom to be established, 
 and as the actual plan and model to be copied in 
 building all the cities of the new and redeemed 
 earth. The city was both a symbol and a reality* 
 
 Jehovah knew that of the twelve groups of the 
 brain, five point downward, and seven point up- 
 ward. They are not divided equally. That he 
 knew this, is proved by this fact: In ancient Pal- 
 estine, the twelve tribes were scattered about in 
 irregular patches. But in the vision of Ezekiel, 
 he saw them arranged in regular bands across 
 
158 SEPHERVA. 
 
 Palestine, as shown in the map at the beginning 
 of this chapter. A square and band called the 
 Oblation, was set apart for the city, the priests, 
 and the prince. Then above this were placed 
 seven tribes and below it were placed five, which 
 represented the five lower groups of the brain in 
 the plan of the city ; that is, the tribes of Benja- 
 min, Simeon, Issachar, Zebulon and Gad. 
 
 The scientists who discovered and classified the 
 organs of the brain had not the remotest idea that 
 they were mapping out something which was in 
 any way represented -in the Bible. This is posi- 
 tively proved by the way in which their discover- 
 ies were made and published. Dr. Joseph Fran- 
 cis Gall began his discoveries by observing that 
 his fellow-students, who were distinguished by 
 verbal memory, had full and wide-set eyes. He 
 proceeded step by step to note and compare the 
 leading traits of character in his associates, or 
 others, with their brain development, and thus lo- 
 cated organs here and there over the human head. 
 GalPs Works were published at Paris, in six vol- 
 umes, and he died in 1828. Twelve years later, 
 in 1841, Dr. Jo'seph Rhodes Buchanan corrected 
 the errors in Gall's locations, and in 1854 pub- 
 lished the full results in his " System of Anthropol- 
 ogy." In none of these works or maps is there 
 any trace or resemblance to any Bible symbols. 
 Seventeen years later, the Author of this Book 
 discovered that the organs were in twelve groups, 
 a thing which Gall and Buchanan did not imagine. 
 They had discovered the one mental law of Loca- 
 tion, and part of another, that of Impressions. The 
 Author discovered the remaining ten great laws, 
 and published these from 1859 to 1866, Common 
 
TRIBES IN THE CITY. 159 
 
 Era. But the Author's maps had been published 
 nineteen years before he saw that the twelve 
 groups had the same character and arrangement as 
 the parts of the New Jerusalem. 
 
 All these facts prove that there was no inten- 
 tion on the part of these scientists to plan out 
 something which should fit and explain the Bible. 
 Any mistake in locating the groups would have 
 spoiled the whole arrangement and resemblance. 
 And if the Author had not discovered the true 
 structure of a perfect Society, based upon the 
 wants and faculties of man, then there would have 
 been no practical value in the resemblance. The 
 traits of character which marked each tribe of Is- 
 rael were well known to Bible students. But none 
 of thes3 students suspected that if we put all these 
 traits together they will exactly cover the twelve 
 groups of faculties which make up the human 
 mind. 
 
 The New Jerusalem was planned after the no- 
 blest model that the human mind can conceive. 
 For man is the image of the Divine Being, and 
 every one of his faculties and the proportion and 
 relations of these, are faithful copies of the divine 
 original. 
 
 The Messianic Kingdom is both material and 
 spiritual. Everyone of its departments has its di- 
 rect source and counterpart in some department 
 of man's spiritual nature. Thus the department 
 of Science, has its source in the Reasoning facul- 
 ties ; that of Religion has its counterpart in the re- 
 ligious organs, and so of every part of the social 
 structure, its foundation is in the spiritual nature 
 of man. This was never before true of any system 
 of government or national life. 
 
160 SEPHERVA. 
 
 This is the first form of civil society which has 
 ever recognized reform and growth as normal and 
 proper. Ample provision is made for these 
 through its groupate of Culture. 
 
 It will never need to be changed for another 
 form of society. For its constitution is in com- 
 plete harmony with that of man, and it will per- 
 mit of his unlimited advancement throughout com- 
 ing ages. 
 
 Each tribe in the City is ruled by a male and fe- 
 male chief, and over these are the Prince and 
 Princess, twenty-six rulers in all. Twenty-six is 
 the number of the sacred name, Jehovah, and 
 Ezekiel declares this name is embodied in the 
 very plan of the City, and the Apocalypse declares 
 the same thing. 
 
 Gathering the Tribes. — The work of organizing 
 and locating the Bands of Israel, is the true work 
 of gathering and sealing the twelve tribes of Is- 
 rael. All nations, whether lineal descendants of 
 Jacob or not, are to be thus sealed and gathered. 
 They cannot have the name of Jehovah in their 
 foreheads or in their hearts, unless they are in 
 tribes, for the meaning of the tribes is in the num- 
 ber of his name, which represents the twenty-six 
 rulers, two for each tribe and two centers. 
 
 Each band in society is like the ancient nation 
 of Israel in miniature, and each state and nation 
 presents the same features on a larger scale. The 
 group of Religion is formed of members with dom- 
 inant religious faculties ; they are like the ancient 
 Levites. Those with leading ambitious faculties 
 are Josephites and go into the group of Rulership. 
 And so of all the groups in society. By knowing 
 what traits of character predominate in a person, 
 
GATHERING THE TRIBES. 161 
 
 we can tell at once to what groupate or tribe that 
 person belongs. 
 
 When this work of grouping is established 
 throughout the world, then all the lost tribes of Is- 
 rael will be gathered and each person will be 
 Placed in his own tribe. We do not need to trace 
 out his lineage, a thing which would be impossi- 
 ble now, for the genealogies are long since lost. 
 We are guided by definite scientific knowledge, 
 and require no miracle to direct us in the work of 
 selection. 
 
 The tribe of Judah, mixed with that of Benja- 
 min and part of Levi, are with us to-day as a dis- 
 tinct and easily recognized people, the modern 
 Jews. The other ten tribes never returned after 
 the Captivity, 720 B. C. They lost their distinc- 
 • tive name, but their descendants must still exist as 
 a numerous people among the nations of the earth. 
 There is a fairly proved chain of historical evidence 
 which shows that the modern Anglo-Saxons are 
 these ten tribes. But it is not necessary to prove 
 this in order to fulfil the prophecies. We must 
 not only be able to recognize the ten tribes as a 
 whole but also exactly what tribe each person be 
 longs to, in order to restore them to their true 
 places. The work of identification would be use- 
 less without this definite knowledge. 
 
 The prophets declare that the Messianic King- 
 dom shall extend over the whole earth, and include 
 all nations, with Palestine as their center. The 
 great mass of the Jews will return to the land of 
 their fathers. But many will remain in the coun- 
 tries where they are now, but the societies in 
 which they live will be bands of Israel, with all 
 the twelve tribes represented. The prophets say 
 
162 SEPHERVA. 
 
 that many other people will be among the Israel- 
 ites when they return, and that these shall have 
 their inheritance with whatever tribe they may 
 cast their lot. 
 
 Obeying the supreme law of Yehovah, the stick 
 of Joseph is here joined with that of Judah, the 
 long rent houses of Judah and Israelare united 
 forever, and in them all the nations shall be blessed. 
 
 On the site of the ancient capital of Palestine a 
 new City shall lift its magnificent domes toward 
 heaven. The geographical center of the earth 
 shall become the center of unity and power for 
 all nations. And the ransomed of Yehovah shall 
 return, and come to Zion with songs and everlast- 
 ing joy upon their heads. The law of Yehovah 
 go forth from Zion and the word of Yehovah from 
 Jerusalem. For in the very plan of the New Jeru- 
 salem are embodied and illustrated the great laws 
 of personal and national righteousness. The ar- 
 rangement of its parts shows the balances and re- 
 sponses of the different parts and interests of soci- 
 ety. Measuring in either direction across the city 
 we will find parts which balance and respond to 
 each other according to the laws of social polation. 
 The Archetype of Society will illustrate these vital 
 responses. 
 
 The front ana oack groups, on tne same level, 
 respond to each other, and their action pivots on 
 the one between them. For example, the group 
 of Art produces, and that of Commerce distributes, 
 while both center upon the Home, or where their 
 materials must be stored. Without material Wealth 
 the group of Letters would not lead men to accu- 
 mulate the records of knowledge, and without the 
 family group between them, men would not per- 
 
GATHERING THE TRIBES. 1G3 
 
 petuate these records in families and communities. 
 The group of Science discovers and invents, and 
 then that of Labor applies these inventions in 
 practical life. Both these have a high center in 
 the vitally creative forces of marriage. The group 
 of Culture leads us to improve and perfect our 
 character, and then the group of Rulership impels 
 us to take that rank in society which our culture 
 merits. Both groups center upon Religion, for 
 this includes in a comprehensive way, our relations 
 to humanity and to the divine life. 
 
 ' In the New Life, the members of society make 
 temporary exchanges of employment or of position 
 with those who are their thirds, fifths, or octaves. 
 For example, those in the department of Food-cul- 
 ture may exchange with those who are in the de- 
 partment of Luxuries ; those in the groupate of 
 Wealth may exchange with those in the groupate 
 of Rulership. The different branches of labor are 
 therefore related to each other by fixed and eternal 
 laws of harmony. 
 
 Through these exchanges, the members secure 
 a wide but systematic variety in their work and 
 pleasures. And by thus calling all their faculties 
 into activity, they prevent that partial development 
 of personal character which would result from in- 
 cessantly using a few faculties in one vocation. 
 Such exchanges and harmonies were not possible 
 in any of the societies of civilism. 
 
 The labors of society should succeed each other 
 according to the law of mental responses. For ex- 
 ample, the mind is rested and harmonized by pass- 
 ing from the work or amusements of the groupate 
 of Art to those of Science ; from that of the Fam- 
 ily to that of Religion ; from that of Wealth to that 
 
164 SEPHERVA. 
 
 of Rulership. These groupates are thirds. The 
 other responses up and down are Culture and Letters 
 Marriage and Commerce. 
 
 The labor aud amusements of each day are to be 
 arranged, as far as possible, in harmony with this 
 law of alternation. These laws will exalt human la- 
 bor to a noble kind of music, a rhythmic response 
 of life to life. 
 
 In the new life, the division of the day should 
 be based upon that of the mental classes, Intellect, 
 Affection, and Expression. Each of these occupies 
 about one third of the brain, and a corresponding 
 division of the day would give four hours for intel- 
 lectual culture and action ; four hours for social 
 relations ; and four hours for physical labor and 
 exercise. The social faculties include the sensitive 
 group, and hence eating and the duties of the toilet 
 come within the hours given to these faculties. 
 
 The whole structure of society is thus an exquis- 
 ite piece of mechanism. From its three great de- 
 partments down to its groupates, ail of its parts 
 are vitally responsive and interdependent, An 
 imperative law of nature unites all the collective 
 interests of society. 
 
 Such is the framework and form of society 
 through which alone the new and perfect life of 
 the redeemed earth can be expressed. And by 
 the rigid, mathematic tests of science we have 
 proved that this is identically what is represented 
 by the great Bible promises of a Messianic King- 
 dom, and typified by the ancient nation of Israel. 
 
 It was to the founder of such a kingdom that 
 every prophecy of a coming Messiah referred, in 
 language not to be mistaken. That kingdom is 
 both material and spiritual. Its duration is eter- 
 
THE THRONE. 165 
 
 nal, for it is based upon eternal laws. Jts twelve 
 foundations are these ; Art, Letters,, Science, Cul- 
 ture, the Home, the Family, Marriage, Religion, 
 Rulership, Labor, Wealth, and Commerce. The 
 laws governing these include the whole of a per- 
 fect life, for both persons and nations. And these 
 laws are written in the constitution of man, in his 
 inward nature, where Jeremiah says that the New 
 Covenant should be found written. It should not 
 be merely upon tables of stone, like the Mosaic 
 law. All other systems of government have been, 
 the contrivances of man, but this is cut out of the 
 mountain without men's hands. Although God 
 had told man so emphatically where the New Cov- 
 enant would be found, yet no one seemed to believe 
 what he said and no one searched in the constitu- 
 tion of man to find it, until twenty years ago, when 
 the successful explorations described in this book 
 were commenced. 
 
 The Hebrew prophets speak of the government 
 in the Messianic age as a Kingdom. But it is not 
 a kingdom in the old sense of the term. It is not 
 maintained by arbitrary decrees. It is a perfect 
 Republic, for all of its rulers must be elected by a 
 free choice of its members, and it recognizes no 
 organic laws except those written in the very na- 
 ture of man, and fully demonstrated by the fixed 
 methods of science. With this understanding, we 
 may still speak of it as a Kingdom but the proper 
 title of its two chief rulers is in English, the Prince 
 and Princess. 
 
 The Throne. — Both Ezekiel and John saw the 
 vision of a great Throne. In our engraving of 
 this throne of Israel, the central sun shows the two 
 central rulers. The emerald bow represents Love 
 
166 SEPHERVA. 
 
 and Wisdom, the uniting forces of society. Around 
 this are the twenty-four rulers, two for each group 
 or tribe. The Author painted these diagrams to 
 represent the brain and the rulers of society, two 
 years before he saw that they corresponded, even 
 to the very colors, to the description of the throne 
 in the Bible. 
 
 The major and minor axes divide the brain into 
 four great lines of movement, and these are repre- 
 sented by the four living creatures around the 
 throne, as shown in the engravings. The front 
 lines includes the peculiar characteristics of man, 
 These faculties measure, and the word Man means 
 one who measures. The upward line of aspiration 
 was typified by the eagle. The Ambitious and De- 
 fensive faculties unite on the backward line, and' 
 these give the traits which were supposed to be 
 dominant in the character of the lion. The Sen- 
 sitive, perceptive and impulsive groups center on 
 the downward line, and their traits belong to the 
 character of the ox. 
 
 Each creature had six wings, and each of these 
 four regions contains six leading faculties, and 
 these appear to spread out like wings, if we look 
 at the drawings which show the plan of the brain. 
 They were full of eyes, and the microscope shows 
 these in the multitude of nerve cells, each an eye 
 of the soul, in form and in use. 
 
 Second Seal. — When this was opened, one came 
 forth on a red horse. The color of this determines 
 that its place was in the group of Labor, just as 
 the white horse and word Logos of the first seal 
 placed that in the group of Science. 
 
 The second seal represents Labor, or the tribe 
 of Dan, coming to execute judgment. Dan is a 
 
NATURE OF SACRIFICES. 167 
 
 serpent by the path, and in Europe and America 
 Labor was forced to organize in secret. It bites 
 the horses heels, and the rulers fall backward, fall 
 out of power and place. And then shall come sal- 
 vation, said the Patriarch of Israel. For then or- 
 ganized Industry shall supplant civilized com- 
 petition, Labor shall then no more be cursed. 
 No longer a serpent, it walks erect in wisdom. 
 
 In vain may the rulers of earth seek to avert the 
 blow, and to perpetuate their power. A greater 
 power than theirs has opened the seal. Justice 
 has long slumbered, but the hand that wields the 
 sword is swift, mighty, and ubiquitous. 
 
 Third Seal. — This was represented by a rider on 
 a black horse, with a pair of balances in his hand. 
 It belonged to the group of Commerce and symbol- 
 izes the first form of the Atonement. This will 
 lead us to consider and correct a great mistake 
 which has been made in regard to nature of sacri- 
 fices, and their use among the ancients. 
 
 Nature of Sacrifices. — The Sacrifice was a feast 
 offered by man to Yehovah. It was a feast express- 
 ing reconciliation, or goodwill, or gratitude. The 
 entireMosaic laws on this subject, the history of an- 
 cient Israel, as well as that of all nations, prove 
 conclusively that this was the character and the im- 
 port of all the sacrifices. This will appear very 
 clear if we briefly consider the actual facts of 
 the case. 
 
 First then, we must note that every object offer- 
 red in sacrifice consisted of some kind of food. It 
 must be in a condition to be eaten before it could 
 be accepted as a sacrifice. If of flesh, it must be 
 cooked ; if of fruit, it must be ripe. 
 
 Among all eastern nations, the act of eating 
 
168 SEPHERVA. 
 
 with a person who has been offended, is regarded 
 as an indication and a symbol of reconciliation. 
 If man had offended the Deity, then he would offer 
 him gifts of the best fruits and flesh just as he would 
 to an earthly prince or a friend. If the man's 
 offence had been great, he would not partake of 
 the feast himself, but would stand meekly by and 
 witness the "sweet smelling savor" ascend to 
 Yehovah. 
 
 Hebraists inform us that the word olah, by which 
 the burnt offering was commonly called, signifies 
 that which ascends ; the flesh is spoken of not as 
 destroyed by burning, but rather as sent up in the 
 fire like incense to Yehovah. The phrase "sweet 
 smelling savor'* is used so often, even in regard to 
 the greatest of the sin-offerings, that there can be 
 no possibility of mistaking that it was as food, as 
 something to gratify the appetite, and to symbolize 
 that life which we derive from food, it was for this 
 that Yehovah accepted the sacrifice. It was a 
 most appropriate and a most striking symbol that 
 man's life, seperated by sin from that of God, was, 
 through returning obedience, again united to its di- 
 vine fountain. A token that man and God were 
 a^ain partaking of a common life. In most of the 
 sacrifices, the priest, acting as the representative 
 of the people, partook of the sacrifice, ate a part of 
 it. And in the greatest of all the sacrifices, that of 
 the Paschal Lamb or Passover, (see Exodus 12 : 27) 
 the people ate the whole of it ; not a morsel must 
 be left. 
 
 We must next observe that the element of Pain, 
 the shedding of blood and killing the animal, was 
 never in any case, a part of the sacrifice, nor is it 
 mentioned as such. There were directions about 
 
NATURE OF SACRIFICES. 169 
 
 the way the animal should be killed, just as the 
 Jews were then, and are at the present time, care- 
 ful about how animals are to be killed for common 
 food. And because the blood contains all the ele- 
 ments of life, all the materials out of which the liv- 
 ing structures of the body are formed, therefore the 
 blood was very properly used as a symbol. While 
 it was yet warm and living, it was sprinkled upon 
 .the altar or upon the people, as a token of the in- 
 terchange of life between man and Yehovah. If 
 the blood became cold or coagulated, and thus 
 showed any indication of death, then it could not 
 be used. So careful was the Law to exclude the 
 idea of death, of pain, or of punishment, from the 
 sacrifice. These formed no part of its meaning. 
 
 The sacrifice represented a present fact, then 
 and there accomplished. The reconciliation must 
 take place before the sin offering could be made. 
 It was not a prophecy of something in the future, 
 it symbolized a fact already past. It was not a 
 prophecy except in this sense ; that in the King- 
 dom, man will yield a constant obedience and will 
 enjoy an equally constant and conscious union 
 with the divine life. 
 
 There have been nations so degraded as to eat 
 human flesh as food. So, too there have been those 
 who offered human sacrifices. But among the Is- 
 raelites, this was forbidden under the most awful 
 penalties and curses of Yehovah. And surely if 
 this were so revolting in the symbol it could not 
 be less shocking in the antitype. Neither Jesus 
 nor any other man, could be offered as a sacrifice 
 under the law. Surely the the law cannot be sat- 
 isfied by violating both its letter and its spirit in 
 the most flagrant manner. 
 
170 SEPHERVA. 
 
 If the law had allowed a human sacrifice, the 
 body of Jesus must have been completely bled and 
 then cooked, before it could be accepted. Well 
 may our minds recoil from such a horrible picture. 
 It is as far from the divine law as it was from the 
 actual facts recorded in the gospel narrative. Cru- 
 cifixion is a bloodless death. The nails were driven 
 through the hands and feet at a place almost devoid 
 of arteries and veins. Therefore the blood of Jesus 
 was not shed on the cross. The two ounces, mix- 
 ed with water, which came from his heart case, was 
 dead blood and therefore could not be offered un- 
 der the law. Christians have taught that the Pas- 
 chal lamb was the chief type of Jesus, among the 
 sacrifices. If this were true, then the people should 
 have cooked and eaten his body. 
 
 The Apocalypse speaks of those " whose robes 
 were made white in the blood of the Lamb". We 
 must remember that this lamb, slain from the 
 foundation of the world, can not be the individual 
 man Jesus. For he was slain but once. But it does 
 mean the lamb in man, or the spiritual side of 
 his nature, which has always been persecuted, 
 trampled down, and slain, by his lower nature, 
 from the time of Abel down. Just as in Isaiah the 
 lamb and the wolf were to dwell in harmony ; but 
 this does not mean the lamb in the one man Jesus, 
 it means the lamb and the wolf in every individual 
 member of the Messianic kingdom. In this sense, 
 the passage is broad as the redeemed race of man. 
 And it is then more than a mere figure of speech, 
 it has more than a spiritualized meaning. For the 
 lower faculties when they rule are nourished by 
 blood which is actually feverish and turbulent. 
 When the higher faculties, the spiritual side, rule 
 
LENGTH OF LIFE. 171 
 
 in the character, the blood that circulates in them 
 is clear and pure, just as the radiated light from 
 these faculties is white in color. The true doctrine 
 thus comes directly home to the personal life and 
 conduct of every man. It is in each of us that the 
 blood of the lamb must purify the temple of life. 
 The Messiah was a pre-eminent type of the Lamb r 
 and the great leader of men in the work of over- 
 coming the lower powers. 
 
 The Christian theory of the Atonement wa& 
 based upon a total misconception of the nature of 
 the divine laws and sacrifices. It contradicted 
 alike the certain truths of history and of science. 
 
 The real truth of the Atonement is twelve hun- 
 dred million times greater than was their miscon- 
 ception. For the law of the atonement is univer- 
 sal, uniting all men in the pulsating tides of a, 
 common spiritual life. It has been proved in the 
 fourth chapter of this book that the currents of 
 spiritual life constantly flow outward from every 
 person and reach and effect other persons. In the 
 selfish antagonism of civilized society these cur- 
 rents are the source of discord. But in the true 
 life they are the source of the most intense and 
 exalted pleasures. It is through these same cur- 
 rents that our lives are united with those of spirit- 
 ual beings in higher realms of existence. It is 
 impossible for us to escape from this law. Each of 
 us gives and receives from the spiritual life of our 
 associates. We live by perpetual interchange. 
 
 In this way the strong must help the weak, the 
 virtuous must give moral life and power to the er- 
 ring, and each man make atonement for his fel- 
 lows. The good of one is through that of others. 
 To give is to live. 
 
172 SEPHERVA. 
 
 To confine the atonement to one man and to 
 one event, as the Christians have done, is to make 
 the doctrine only a monstrous falsehood, thorough- 
 ly selfish in the motive it presents, and utterly op- 
 posed to all the laws of justice, of vital sympathy, 
 and of causation. 
 
 Sacrifices Restored. — In our life in the messia- 
 nic kingdom every meal will be eaten and regar- 
 ded as a sacrifice. For we shall realize the fact 
 that the life of our food, from which our own life 
 is constantly supplied, has its central source in 
 the life of Yehovah, and our union with his life 
 will be conscious, full, and perpetual. 
 
 At the vernal and at the autumnal equinoxes 
 will be the two great sacrificial feasts of the year. 
 The two secondary feasts will be at the summer 
 and the winter solstice. The third class of minor 
 feasts will be every twelfth day. Over all these 
 feasts the Pastor will preside. His office is the 
 higher octave of Appetite. 
 
 In that life, Yehovah has promised that K He 
 will dwell with men," he will not simply come as 
 an occasional guest 4 to eat at a special table. 
 Therefore there will not and need not be altars on 
 which to offer the sacrifices. Every eating table 
 be a consecrated altar in the true life. 
 
 When we urge a person to do right instead of 
 wrong, telling him that he can reform if hewill, our 
 own nerve-force added to his may be sufficient to 
 turn the scales of his mind in favor of the right. The 
 earnest and true reformer should address the 
 highest faculties, and enlist the sympathies of the 
 public feeling, if he would open the most direct 
 channel of influemce. 
 
 Obedience and Law. — Obedience brings Life, 
 
OBEDIENCE AND LAW. 173 
 
 in every sphere of existence. For the human con- 
 stitution, the nature of our faculties and their 
 laws of action, remain the same whether we exist 
 in a physical or a spiritual world. We may fail 
 to fulfill, but we cannot break or destroy a law. 
 Thus it is a law of circulation that the finger must 
 receive blood through its arteries and return this 
 toward the heart through its veins, in order to 
 maintain its life. Now if we cut offthe finger, the 
 law can no longer be obeyed, but it remains in ex. 
 istence all the same, and therefore the finger loses 
 lts^life. If the law were really destroyed, if it 
 ceased to be true, then very possibly the lfie of 
 the finger might continue after the violation. 
 
 The violator in no case suffers individually the 
 entire penalty. For by the laws of the nerve force 
 a part of the evil results are invariably communi- 
 cated to others. In a true constitution of society 
 the incentives to wrong doing will be reduced to 
 a minimum. Each person will see clearly that to 
 do right will most certainly and directly lead to 
 his pleasure. Society has often been so organized 
 that it seemed to some of its members that wrong 
 doing was the easiest and most direct way to secure 
 private happiness. 
 
 The object of the physician is to cure the sick 
 man of his disease, and not to destroy his life. 
 And so inMessianism, the object of penal measures 
 is social health. The motive of punishment is not 
 vengeance, but restoration. The transgressor is 
 still bound by social ties to the rest of society. 
 
 The same living organs, the same vital powers, 
 are in action in states of disease as in states of 
 health. In disease, these organs or powers have 
 been interfered with, by bad conditions. The pro- 
 
1?4 SEPHBRVA. 
 
 oess of cure consists in restoring good conditions, 
 and in adding such new ones as the altered states 
 of the organs demand. 
 
 Length of life. — The amount of life is measured 
 by the variety of powers, and the ability to resist 
 those causes which tend to destroy the body. This 
 quantity increases from infancy to maturity. Cau- 
 ses which would destroy the life of a child, seem 
 scarcely to affect the health of an adult. There is 
 no reason, that we have learned, why our physical 
 existence might not be continued indefinitely, if 
 all of the conditions of life were fully maintained. 
 
 The most eminent medical men in Europe and 
 America are agreed that if the laws of health were 
 obeyed there would be no disease, and in that case 
 life might be as easily prolonged to a thousand 
 years as to a hundred. The prophet, or rather Ye- 
 hovah, promises that in the new heavens and new 
 earth people shall live as long as a tree, that death 
 itself shall be swallowed up in eternal life. A tree 
 lives one or two, or even five thousand years. 
 There certainly is nothing in science to oppose the 
 idea of such a life for man. 
 
 Worth of Life. — But suppose that we were not 
 assured of immortality, yet we can be absolutely 
 certain that human life could be ushered in by 
 a painless birth, that through long centuries it can 
 be one scene of unalloyed happiness, that when 
 old age should finally come, it would be a gradual 
 fading out of life. We know that for generation 
 after generation, human beings must live on this 
 earth. And the possibility of removing the great 
 evils of the race, is sufficient to move us to the 
 mightiest efforts to transform the old conditions 
 of human life, and banish the dark hosts of disease, 
 
FOURTH SEAL. 175 
 
 of social wretchedness and of national discord, from 
 the fair face of the earth. Life may be made em- 
 inently worth living. 
 
 With the higher development of the nervous 
 system, the causes which influence the physical 
 health of man become more and more of a spiritual 
 al nature, more and more dependent upon his in- 
 telligent obedience to higher laws of spiritual life. 
 
 Human life is not simply individual, each one 
 independent of the rest. Our lives are so bound 
 up in the lives of others, that as separate individu- 
 als we cannot yield a full obedience to the laws of 
 life. There must be a collective obedience of so- 
 ciety, before the life of any one of its members can 
 be complete, or secure. 
 
 Fourth Seal. — The symbol of this was a pale 
 horse, and it represents the reign of dearth through 
 Appetite and the senses. This began in the Gar- 
 den of Eden with the Tree of Life. It must end 
 by opening the way of the Tree of Life, as we shall 
 see in the following exposition. 
 
 The Cell.- — The molecules of bioplasm arrange 
 themselves in the form of Cells. The cell is usu- 
 ally microscopic in size, it may have an external 
 cell-wall, and an internal circulation of its parts a- 
 round the nucleus, N. The cell is the organic 
 unit of structure. For all vegetable and animal 
 tissues are formed by the evolution and action of 
 these minute cells. 
 
 In the mineral or lifeless world, we find the unit 
 of structure in the Crystal. The crystal is bounded 
 by straight lines, and its poles, or lines of force, 
 ipoint outside of itself, as seen at AB, CD, and EF, 
 n t he initial engraving. The cell, on the other 
 hand, also posseses circular polarity. 
 
176 SEPHERVA. 
 
 The cells are the units with which all living 
 structures are built. But a pile of cells without 
 any order would no more form a living organ than 
 a pile of stones without order would form a stone 
 house. There must be a definite plan for the ar- 
 rangement of these units of life, and in the Leaf 
 or Tree we find this plan perfectly exemplified. 
 
 Tree of Life. — The plan of the Leaf, as shown in 
 our initial, essentially consists of a central tube or 
 vein, with branches or subdivisions which termin- 
 ate in minute cells, as seen at C. C. C. The reason 
 why this plan is assumed, is found in a fundamen- 
 tal law of liquids. Both animal and vegetal tissues 
 and organs, from the fragile nerve-substance to the 
 dense, hard bone and wood, are formed from the 
 plasmic blood and sap. About three fourths of 
 both blood and sap consists of water. Wherever 
 a circulation of water is established, it assumes the 
 form of a tree. This is seen, for example, in all the 
 rivers of the earth. If we gently pour water which 
 has been thickened with paint, or otherwise, into a 
 shallow dish of clear water, or, pour the thin into 
 the thick liquid, then we shall see it spread out in 
 the exact form of a leaf or tree. 
 
 In the cells of the leaf the vital changes take 
 place. They convert the soluble materials, which 
 have arisen through the stem of the plant, into gum, 
 starch, and the substance of woody fibre. The tubes 
 of the leaf are channels for the passage of liquids 
 or of waves of force. 
 
 The leaf epitomizes the tree. Both have evi- 
 dently the same plan. The trunk of the tree is a 
 mass of tubes, like the midveins of the leaf. And 
 the limbs of trees imitate all the forms of branch- 
 ing which we find in the veins of leaves. 
 
TREE OF LIFE. 177 
 
 If we dissect out the arteries, the veins, the lungs, 
 the glands, the nerves, or any other organ of the 
 animal body, we shall perceive that each one is 
 formed on the plan of the leaf, and its parts exer- 
 cise the same relative functions. We see this plain- 
 ly in the tubes and aircells of the lungs, and in 
 the various organs shown in the engraved plan of 
 the physical organism. 
 
 The human brain is the highest and most perfect 
 example of these tree-forms. The spinal cord is 
 a vast bundle of nerve-tubes, and it passes up- 
 ward, branching out through the striatum and 
 thalamus toward the surface of the brain, where 
 they terminate in the multitude of nerve cells, 
 which compose the convolutions. This is shown in 
 the engraved Plan of the Brain, and on the next 
 page. This last is only idealized so far as to be 
 taken out of the body and planted in the earth, 
 and to have its cells enlarged so as to be visible 
 to the naked eye. It is physiologically exact. The 
 tree form is very evident in this drawing. We do 
 not mean that the brain merely looks like a tree, 
 or resembles one externally. But we do mean that 
 it is an actual tree, and that by the most rigid sci- 
 entific examination it is shown to fulfill the ideal 
 type and plan of a tree more completely than any 
 tree of the vegetable kingdom. 
 
 The spinal cord is the trunk of this great tree, 
 and its roots are the nerves of feeling and motion, 
 branching out over the body. It is a tree planted 
 in the midst of many others, in a garden of Eden. 
 
 The brain of man is the great Tree of Life, 
 spoken of by the ancient poets and seers of all na- 
 tions. Its twelve groups of organs bear twelve 
 kinds of fruit. And through the phases of child- 
 
178 SEPHERVA. 
 
 hood, youth, and maturity, it brings forth these 
 fruits in succcession. In more than a hundred 
 passages of the Bible, the conduct and feelings of 
 man are spoken of as fruit. And through the lan- 
 guage or literature of all nations are scattered 
 abundant figures of speech based upon an instinc- 
 tive sense of the great truth concerning this tree. 
 In all ages, man has instinctively felt that in the 
 tree was a type of himself. He gave expression 
 to this perception in the Etz Hakeyim of Genesis, 
 the Bo-Tree of Bhuddha, the Soma-Tree of the 
 Persians, the Tooba-Tree of the Koran, the Olive 
 of Minerva, the Oak of the Druids, the Ygdrasil of 
 Scandinavia, and the sacred trees of other nations. 
 
 All that is sweet and noble and. true, in human 
 life and history, has been the fruit of this tree. 
 Through past ages its lower branches have borne 
 evil fruit, but in the New Life, the system of in- 
 tegral education will cultivate all of these in har- 
 monic symmetry, and the institutions of society 
 will embody them in all their fulness of immortal 
 beauty. 
 
 The system of Education evolved in the next 
 chapter was a direct deduction from the law we 
 are now considering. The physical side of this 
 law teaches us that each kind of food we eat, each 
 grain or fruit, has a specific influence upon some 
 special faculties of the brain, in either promoting 
 or retarding their growth and action. On these 
 important relations is founded the system of food 
 and diet in the messianic life, as described in the 
 twelfth chapter. 
 
 The leaves of the tree are for the healing of the 
 nations. The lower branches of this tree point 
 downward, and these ruled in the early ages of 
 
THE TREE OF LIFE. 
 
 179 
 
 
 
ISO SBPHERVA. 
 
 the world. They produce downward motions of 
 the body, and hence it is said that Adam and Eve 
 fell by eating their fruit. To them it was only a 
 tree of the knowledge of good and evil. The fruit 
 of the higher branches must be eaten with that of 
 the lower ones, to produce perfect life. 
 
 The Bible does not say that Adam fell. It does 
 not say that he was good, and pure, and wise, 
 before eating of the tree. He was made in the 
 divine Image with all of its parts and proportions, 
 but he was not unfolded, either intellectually or 
 morally. The Doctors of Religion taught, in this 
 respect, what was never a part of the Bible or of 
 its teachings. 
 
 On each side of the Tree of Life is the River of 
 Life, the great artery and vein through which the 
 currents of blood flow perpetually. The blood 
 looks as clear as crystal when seen through the 
 microscope, the eye of science. The blood is three 
 fourths water, and through this are diffused the 
 living materials which are to construct and main- 
 tain the bodily organs. The arteries and veins 
 have the same plan as a river. In the garden of 
 Eden the river parted from four heads. This is 
 exactly true, for the heart is the head of this river 
 and it has four chambers, or cavities, the two 
 auricles and the two ventricles. In branching over 
 the body, this river divides into four parts at seven- 
 teen different points. One branch of the river 
 forms a network around the very trunk of the tree 
 and spreads upward among its expanding limbs, 
 as shown in the engraving. Thus, to the minutest 
 details, the tree of life described in the Bible is 
 proved to be a reality. We may look upon the great 
 civilizations as springing directly from the different 
 
TREE OF LIFE. 181 
 
 branches of this tree. The Messianic civiliza- 
 tion will unite the lower and the higher branches 
 in a perfect fruition. 
 
 Fifth Seal. — This covered the doctrine of the 
 Resurrection, another name for the doctrine of y^c^ 
 incarnation, accepted by so many ancient natioi\s. 
 
 Among the Jews, many belived that the spirits 
 of the ancients might come back and permanently 
 occupy the bodies of persons who appeared to 
 have been born in the usual way. Thus Jesus af- 
 firmed that John the Baptist was the old prophet 
 Elijah, and some of the Jews thought that Jesus 
 was an old prophet risen again. 
 
 According to the prophecies, this re-incarnation 
 was to become frequent and common during the 
 Messianic Age. Science now proves to us that 
 when the human race passes fully into its great 
 phase of Maturity, the spiritual faculties of the 
 upper brain will rule in all the departments of life. 
 The whole character of man will be transformed. 
 For the first time, his character will be brought 
 into complete unison with the spiritual forces and 
 life of the universe. He will then be able to yield 
 a full obedience to their high laws, and thus coun- 
 teract all forces which tend to destroy his organ- 
 ism. He will then become himself a Master of 
 Life, through perfect obedience. The duration of 
 ins life will be coextensive with his desires. As 
 the days of a tree shall be the days of my people. 
 
 With that change in the body and mind of man 
 will come that development called by Jesus the 
 New or Spiritual Birth. Then the spiritual senses 
 will be quickened and refined so much that all 
 persons will see the nerve-spheres of their associ- 
 ates, and thus the high and intimate communion 
 
182 SEPIIERVA. 
 
 of souls will be established, and the body itself 
 will be illumined and made beautiful by its in- 
 dwelling" and radiated light. 
 
 In the Resurrection, the men of ancient times 
 will reappear with bodies and features of the face 
 closely like those which they possessed when liv- 
 ing on the earth before. Abraham, Jacob, and 
 Joseph will recognize each other's faces as readily 
 as two friends who meet day by day. Their like- 
 nesses have not been transmitted to us, and they 
 may not bear the same names as before, but other 
 names more fully expressive of their characters. 
 But they themselves will certainly know who they 
 are. 
 
 The resurrection is a re birth. And just as a 
 tree planted in the ground has its life transmitted 
 and comes up with a new body having the same 
 character as the old, so are we to consider must be 
 the manner of the resurrection. Resurrections will 
 occur during the many years occupied in estab- 
 lishing the kingdom, as well as afterward. 
 
 Earthly and Heavenly. — The seven upward poin- 
 ting groups form the heavenly side, and the five 
 lower ones form the earthly side of man's nature. 
 Each of these two sides has twelve great personal 
 types in the Hebrew Scriptures. In this table the 
 person who represents the earthly side is placed 
 first in each pair. 
 
 x\dam-Eve. Ishmael-Isaac. Caleb-Joshua. 
 Cain -Abel. Esau -Jacob. Eli-Samuel. 
 Japhet-Shem. Reuben-Joseph. David— Solomon. 
 Abraham-Sarah. Moses-Aaron. Aleyah-Alesha. 
 
 When the colors of the seven upper groups are 
 mixed, they produce light or bright tints. Those 
 of the five lower ones produce darkness. The up- 
 
FIFTH SEAL. 183 
 
 per ones are called the seven Lamps, the seven 
 Eyes of God, the seven Spirits. Through them 
 comes the spiritual light of the mind. 
 
 In prophetic writings as well as in common 
 language, the power of the lower faculties and 
 back brain are symbolized by the Beast, the Dra- 
 gon, the wolf, the lion, the serpent and other lower 
 animals, in which these lower faculties are ruling 
 elements. The gentle qualities of the lamb, the 
 horse, and the dove, led to the adoption of these 
 as symbols of the higher parts of man's nature. 
 
 'The lion and the ox, the wolf and the lamb, the 
 serpent and the dove, represent the polar organs 
 of the human brain. In the engraved head of the 
 Reign of Peace, the names of these animals are 
 placed in their appropriate localities, and around 
 these are the organs with underscored lines. 
 
 In the early ages of the world, and up to the 
 time of writing this Book, the base and back 
 brain, the lion and the wolf in man, have always 
 devoured the lamb and its work. The Lamb in 
 man, in all men, has been slain from the founda- 
 tion of the world. But the prophets declare that 
 in the age of the Messiah these shall be at peace, 
 the wolf and the lamb, the lion and the ox, shall 
 dwell in unity, and a little child shall lead them. 
 
 The child belongs to the Family group, where 
 the parental, filial, and patriotic faculties are lo- 
 cated. We see on the head that its location is 
 midway between the animals which are to be re- 
 conciled. The prophetic language is in a high 
 degree figurative, yet to an equally high degree it 
 is also scientifically exact and literal. 
 
 In the New Life of Israel, the organism of soci- 
 ety is so planned that the lower faculties must al- 
 
184 SEPHERVA. 
 
 ways be subordinate to the higher ones. The once 
 conflicting interests of the society are adjusted 
 and balanced by fixed and natural laws of har- 
 mony. The fierce and selfish passions which led 
 to war and oppression can no longer rule the na- 
 tions. The whole character of these lower passions 
 will be changed, softened, and directed to new 
 objects, by the higher powers. 
 
 The great Battle with the Beast is already be- 
 gun. It is the conflict of both spiritual and ma- 
 terial forces, of both institutions and nations. And 
 woe to the statesman who puts on his followers 
 the " mark of the Beast." And he does put this 
 mark on them if he says that selfinterest, or in 
 other words, the beastly faculties, must rule in 
 politics or in social life. The Cotton and Rail- 
 Road Kings, the Merchant Princes and Bankers 
 of Christian Civilization, have the same brand of 
 darkness on their right hands. 
 
 The Seer of Patmos saw the word Mystery, in 
 Greek, Mysterion, written on the forehead of the 
 great image of Babylon. The forehead is the seat 
 of the understanding, the intellect, the eye of the 
 mind. Hence a mark on the forhead must mean 
 a mark on the understanding, in our intellectual 
 conceptions or knowledge. The lower faculties 
 specially delight in mystery, in secret methods, in 
 great swelling words of vague import, in things 
 which perplex our reason, and foil philosophy. 
 In deliberately affirming and teaching " that the 
 Doctrines of Religion are Essential Mysteries" 
 not to be penetrated by the reason of man, in 
 teaching and beliving this, the Protestant, the 
 Catholic, and Greek Churches have alike branded 
 themselves on the forehead with the accursed 
 
LAW OF SYMBOLISM. 185 
 
 mark of the Beast and of Babylon. There is no 
 other possible interpretation to this mark of dark- 
 ness. 
 
 Law of Symbolism. — The process of Construc- 
 tion or growth always involves a succession of 
 steps, taken in a definite order. Thus in the con- 
 struction of a house, there must first be a founda- 
 tion, and then the framework, the walls, the roof, 
 floors, plastering, and finally the finish of paint 
 and paper. In the growth of a plant, there is the 
 succession of the seed, the plumule and radicle, the 
 stem, branches, leaves, flowers, and fruit. But 
 conversely, the process of Destruction requires no 
 regularity. We may destroy a house or a tree in 
 a hundred irregular ways. We may burn it, or 
 cut it down, or tear it in pieces, or let it perish by 
 natural decay. 
 
 This great law, governing constructive and de- 
 tructive processes, must apply fully to prophetic 
 symbolism. Those symbols which refer to the for- 
 mation of new institutions should be fulfilled with 
 exactness of form and order. But those which re- 
 fer to the destruction of old institutions and modes 
 of life need never be fulfilled with any precision. 
 In the latter class of symbols there are many mon- 
 strous objects, such as never had or will have a 
 literal existence. The Great Red Dragon, the 
 Beast with seven heads and ten horns, and such 
 monstrous images, do not require an exact fulfill- 
 ment. For they represent destructive things or 
 events. In vain may commentators exert their 
 wits to make these and similar figures fit the 
 events of history with any sort of exactness. The 
 law does not require it. These destructive sym- 
 bols occupy four fifths of the Apocalypse. The 
 
186 SEPHERVA. 
 
 remaining fifth describes the Throne in Heaven, 
 the People sealed in twelve Tribes, the New Jeru- 
 salem, and the Tree of Life. These have been 
 explained in the present chapter. 
 
 Nature of Deity. — It is necessary to notice and 
 to correct some grave errors into which philoso- 
 phers have fallen, concerning the Deity, Infinite 
 Space, and a First Cause. 
 
 We will use the figures of the engraving "Chart 
 of Space," *o illustrate the argument. The scien- 
 tists tell us that Form, or shape, is an essential 
 property of matter. Every object must possess 
 form. But every form, a circle or a triangle, for 
 instance, must have outlines, limits, or boundary 
 lines. Suppose that in the triangle, we take away 
 the limiting lines AB, BC and AC. There will be 
 no triangle or form left. In the circle, if we re- 
 move the circumference or limit, the form disap- 
 pears. As no object can be deprived of form, so 
 no object can be deprived of limits. As no single 
 object can be without limits, so the universe, or 
 all objects collectively, must have limits. 
 
 Take the squares, 1,2, 3, in the engraving. Now 
 if we start from the outer border of square 1, and 
 pass toward B, we shall see that the last limit or 
 edge of 1 is the first limit of square 2. Passing 
 across this square, we see that its last limit is the 
 first limit of the third square. And so on forever. 
 The last limit of one object is always the first 
 limit of the next. What we always discover in 
 passing from one object to another is the fact, the 
 existence of Continuity. It is not the absence of 
 Limits. The objects are in absolute contact. There 
 is no difficulty whatever in conceiving of the con- 
 tinuity of the universe. Wherever we might go 
 
LAW OF SYMBOLISM. 187 
 
 in the universe, we should find on reaching the 
 last line of any one thing that we had reached the 
 beginning of the next thing. This idea is just as 
 simple and clear, when applied to objects a million, 
 or a trillion miles in extent, as it is when applied 
 to squares only an inch across. 
 
 We cannot describe the extension of the uni- 
 verse by the negative word Infinite, meaning with- 
 out limits, or bounds. For that would be to de- 
 prive the whole of a property belonging to each 
 of its separate parts. That would be to plunge 
 ourselves into a sea of foolish absurdities. 
 
 The mistake of the philosophers was in regard 
 to the nature of Space itself. For they attempted 
 to conceive of space as something which did or 
 could exist separate from matter.. They tried to 
 think of space as an immense Nothing, into which 
 all things have been stuffed. Their abortive con- 
 ception was as far as it is possible to get from the 
 truth. 
 
 Space is an inherent, inseperable property of 
 matter and spirit. No person ever measured any 
 space, or had any distinct cognition of it, except 
 as a part of some object. We have shown, above, 
 that forms can not exist without limits, and this is 
 equally true of space. Suppose we take figure 6 > 
 and ask ourselves how we know that there is a 
 difference between the line AB and the line CD. 
 We know it because that if we lay AB on CD, 
 the limit B will not coincide in position with the 
 limit D. The limits of the two lines are not alike, 
 and therefore the space of the two lines is differ- 
 ent. Conceal the limits, and then we could not 
 discover the difference between the lines. A line 
 is space having direction. The limits of an object 
 
188 SEPHERVA. 
 
 always have position, a definite relation to other 
 parts. Without limit, direction, and position, 
 no Space can exist, either in fact or in imagi- 
 nation. Extension is the element of space which 
 is described by these three terms. When we have 
 named these, we have included all that belongs to 
 the idea of Space. There is nothing else in the idea 
 to explain. But all these are inseparable from 
 our conception of matter. They are as much a 
 part of the inherent properties of matter as the 
 element of form. No one tries to conceive of 
 Form as separable from objects, and neither can 
 they conceive of Space as separable. In either 
 case, the attempt to form such a conception must 
 end in utter confusion. 
 
 There is no such thing as Infinite Space, any 
 more than there is such a thing as Infinite Form. 
 Both terms are as devoid of truth as words can be 
 made. We must substitute a positive conception 
 in place of the old negative notion. For space is 
 the most central and the most positive of all the 
 properties of matter and spirit. The science of 
 Space and Form is Geometry, and this was the 
 first one of all the sciences to be developed. Its 
 propositions are the clearest, and they appeal the 
 most directly to the common consciousness of men. 
 They are the most comprehensible. 
 
 As all objects are in absolute contact with ad- 
 jacent ones, we cannot move any object without 
 moving others. This is proved by the most exact 
 and conclusive experiments of science. Suppose 
 that we take the figure of the three circles to il- 
 lustrate this truth. For convenience we use the 
 triangle E to indicate the earth, and around this 
 the Water, Air and Ether will represent the whole 
 
NATURE OF SPACE. 189 
 
 universe, or all that we can conceive of it. Now 
 if we revolve this circle from the first to the sec- 
 ond and third positions, we see that the Water, 
 the Air and Ether all change places with ea<^h 
 .other ; they change their relative position. When 
 one moves the others must move also. There are 
 no blanks between them, no spaces without any- 
 thing in them. The water, the air and the ether, 
 each keeps all the space it had, all of its magni- 
 tude or dimension. The element in which the 
 change takes place, is that of position, the relative 
 direction of the object is no longer what it was 
 at first. 
 
 In our common experience, tne senses only 
 partly inform us of the actual fact of the case A 
 man walks into a room, and does not see that in 
 order to do so, he had to push a quantity of air, 
 equal to the size of his body, out of the room. He 
 swings his hand in the air, without seeing that he 
 must move the air in order to move his hand. If 
 the air and the ether had been visible to the hu- 
 man eye, then the philosophers would never have 
 thought of forming such an absurd and incompre- 
 hensible theory of Space, as that which so long 
 disgraced their works. Upon a vast and vague 
 basis of nothingness they sought to build up the 
 mysteries of theology, and by an impenetrable wall 
 of Infinitude to shut man away from any definite 
 knowledge of his divine Father. 
 
 The Universe would be much better named the 
 Totoverse, the All-turning, instead of the One-turn 
 ing. It is all-extended, not infinite. The terms 
 finite and infinite can have no place in a system of 
 exact truth. They have served well as bugaboos 
 with which pseudo-philosophers and priests might 
 
190 SEPHERVA. 
 
 frighten their timid followers. They have taught 
 the people that as the Deity is infinite, therefore 
 the finite mind of man cannot comprehend him, but 
 must bliadly and trustingly accept God and Reli- 
 gion as sublime mysteries. Such teachings are di- 
 rectly opposed to the demonstrations of science 
 and to the plain declarations of the Bible. The 
 prophets say that in the Messianic age all persons 
 shall have a knowledge of Yehovah, from the least 
 to the greatest. But where knowledge fills the 
 mind, there mystery cannot exist. 
 
 It is absurd to speak of Yehovah as infinite, to 
 attempt to describe his greatness by a term which 
 altogether excludes the idea of extension. But 
 we can readily understand that Yehovah may be 
 a conscious center of the universe, just as the 
 brain of man may be conscious of all parts- of the 
 body. The processes of world growth and of uni- 
 versal motion are all in harmony with the attributes 
 of the Divine Mind, the great centre of all the ac- 
 ting forces. 
 
 The Deity is a personal being, and man is in 
 his image. Man has the same number and kind 
 of attributes, but differs in their degree of devel- 
 opment. Through a study of man's nature, we 
 may obtain a true knowledge of the Divine Origi- 
 nal from which it was copied. An obedience to 
 the laws of Yehovah is only a fulfilment of the 
 true laws of the human constitution. Our affection 
 for him may, and should be, direct, conscious, and 
 reciprocal. Our entire nature, every faculty of 
 our minds, must find its perpetual and complete 
 response in his all-perfect life. 
 
 In the Mosaic account, God is represented as 
 creating the world. We must now consider the 
 
CAUSE AND EFFECT. 191 
 
 import ef the terms used in that account. The first 
 word used there is Bereshith. Its factors, by ana- 
 lysis, are -f-2, and 2x^6x10. If we translate 
 these sacred numbers, we get this statement: In 
 the primary conception of all things, spirit existed 
 along with matter. These two acted and reacted 
 upon each other according to, or guided by, the 
 twenty-six attributes of Yehovan, until these at- 
 tributes became expressed in material objects and 
 laws, placing man as the crown of the organic 
 series. No scientist can now speak of the begin- 
 nings of world-growth in more exact terms. 
 
 The word Bara, translated "create," does not 
 mean to produce from nothing. Its number is 203. 
 This number means that at first there are two 
 things, and these, left free to act upon each other, 
 produce a third thing. Now this is precisely true 
 in every act of making or formation. It must have 
 been as true 6000 years ago as it is to day. The 
 phrase H Yayomer Elohim," "and God said," is 
 used in the account nine times. The number of 
 this phrase is 7x7 x7. As 7 means spiritual force 
 or dynamic energy, this phrase means that spirit- 
 ual force was used three times, or to the fullest 
 possible extent, as the creative factor. It does 
 not mean that God simply uttered the sounds 
 " Yayomer." 
 
 It has been supposed that God has a right to 
 rule the world because he made it. But he is not 
 the God of the dead, but of the living. His ruler- 
 ship depends upon his now being the center of all 
 spiritual forces. 
 
 Another error of many philosophers was in re- 
 gard to a first Cause. A single example will il- 
 lustrate this. The chemical change of combustion 
 
192 
 
 SEPHERVA. 
 
 in a lamp is a cause of light. But this light, in 
 turn, causes an impression or effect in the eye. 
 And this effect in the eye, is in its turn the cause 
 of an impression on the brain ; and this in turn 
 becomes the cause of a succession of thoughts or 
 of emotions. Now in this case the motion is trans- 
 ferred from one object to another, and what is an 
 effect at one ead of each step is a cause at the 
 other end. Cause and Effect are therefore simply 
 terms to designate the different points of the steps 
 in a line of changes, and that line may always be 
 a circle, because all forces are convertible. Hence 
 it is evident that there cannot be a First Cause of 
 all things, anymore than a beginning to the universe. 
 In all paths of investigation, science teaches 
 that when a new body is formed, the materials have 
 come from the decomposition of some other body. 
 So far as we know at present, one world or solar 
 system may be forming while another is dissolving. 
 The universe, as a whole, never had a beginning, 
 but renewal and decay repeat the cycles of its 
 perpetual activity. 
 
SEPHERVA. 193 
 
 PHASES OF GREEK MENTAL LIFE. 
 
 Infancy. — From Homer, 800, B. C, to Thales, 
 636, B. C. They believed the earth to be flat, and 
 full of dragons, monsters, and marvels. 
 
 Childhood.— From Thales to Socrates, 469 B.C. 
 Opening of Egyptian ports, 636 B. C, stimulates 
 Greek thought. Thales teaches that the First Prin- 
 ciple is water, and the world has a soul. Anaxi- 
 mander, B. C. 610, discovers obliquity of ecliptic, 
 teaches that the earth is a cylinder ; that the sun 
 acts on the miry clay, producing filmy bladders, 
 with a prickly rind, and from these, animals come 
 forth. Pythagoras believes that all things are 
 constituted by the laws of Sacred Numbers. 
 
 Youth. — From Socrates, 469 B. C. ? to Epicurus, 
 342. Socrates says that mathematics and physics 
 lead to vain conclusions, and Plato thinks that the 
 senses are illusory. He believes that God, Matter, 
 and Ideas are the three primal principles. Epicur- 
 us believes in pleasure through temperance, but 
 rejects immortality. Phidias and other artists 
 carry sculpture to a high point of excellence. 
 
 Maturity. — From Aristotle, 384, B. C, to Hip- 
 parchus, 168 A. C. Aristotle developes the In- 
 ductive method in science. Teaches that organic- 
 beings form a connected chain. Thinks that the 
 brain is devoid of blood and of sensation. Euclid, 
 300 B. C, developes Geometry. Archimedes writes, 
 on the sphere, cylinder, endless screw, etc. Eratos- 
 thenes, 276 B. C, unfolds the first principles of 
 geology. Hipparchus, 168 A. C, discovers pre- 
 cession of equinoxes, and catalogues 1080 stars. 
 
 Senility — From 213 B. C. to the closing of the 
 schools of philosophy by Justinian, 529 A. C. It 
 produced mystical and impractical speculations. 
 
WOEDS OF THE TEAOHEKS. 
 
 Thou shalt love Yehovah with all thy heart, and 
 thy neighbor as thyself. Moses, 1571, B. C. 
 
 To those of a noble disposition, the earth itself is 
 but one family. Religion is tenderness toward all 
 creatures. Hestopades, Vishnu sarman. B. C. 
 1000. 
 
 The wise man avengeth his injuries with benefits. 
 Lao-Tze, 6o4 B.C. 
 
 If thine enemy hunger, give him bread to eat; if he 
 be thirsty, give him water to drink. Solomon, iooo 
 B.C. 
 
 Hatred does not cease by hatred at any time. Ha- 
 tred ceases by love. This is the eternal law. Dham- 
 mapada, 600 B. C. 
 
 The true doctrine consists in having the heart right, 
 and in loving one's neighbor as one's self. Recip- 
 rocity is the one rule of practice in life. What you 
 wish done to yourself, that do to others. Kong Fu- 
 Tse, 551 B, C. in Lun Yu, 15, 23. 
 
 All things whatsoever ye would that men should do 
 to you, do you even so to them, for this is the law 
 and the prophets. Jesus of Nazareth, 31 A. C. 
 
 The love of all to all, is the moral rule of life. 
 Pythagoras, 500 B. C. 
 
 He who commits an injustice is ever made more 
 wretched than he who suffers it. It is never right to 
 return an injury. Plato, 387 B. C. 
 
 As for the Truth, it endureth and is always strong ; 
 it liveth and conquereth forever more. It is the 
 strength, the kingdom, the power and the majesty of 
 all ages. Zerubbabel, 520 B. C. 
 
 To live, is not to live for one's self alone, let us 
 help one another. Menander, 293 B. C. 
 
 Nature har inclined us to love men, and this is the 
 foundation of the law. Justice devotes itself wholly 
 to the good of others. Cicero, 30 B. C. 
 
 The moral condition of the world depends upon 
 three things — Truth, Justice and Peace. Rabbi Si- 
 
 MON, I50 B. C 
 
NERVO-SYSTEM. 195 
 
 Brain. 
 Mentorgans — Rad. Fibres, Cells, Converg. Fibres. 
 Centers— Striatum, Thalamus, Ucenter, 
 Commissures — Ucefalon, Callosum Tuberum. 
 
 NUTRO NERVES. 
 
 Fibres — Distributed to all the Organs. 
 Ganglions — Cardicus, Gastricus, Pelvieus. 
 Bands— Fibres, con. ganglia and Spinal Cord. 
 Sensi MOTORS. 
 Sensors— Special and Spinal Nerves. 
 Centers — Medulla Spinalis, Encephalon. 
 Motors— Special and Spinal Nerves. 
 
 NTJTRO-SYSTEM. 
 Genitals 
 
 Femorgans— Vulva, Ovary, Uterus. 
 
 Flower— Pistil, Ovary, Stamen . 
 
 Mascuorgans— Penis, Testis, Vesiculus. 
 Alimentors. 
 
 Ingesters — Mouth, Salivators, Throat. 
 
 Digesters — Stomach, Glands, Intestines. 
 
 Egesters— Anus, Kidneys, Skin. 
 Circulators. 
 
 Arteries — Pulmonics, Capillaries, Systemics. 
 
 Heart— Auriclts, Valves, Ventricles, 
 
 Veins — Pulmonates, Lymphatics, Eecursors. 
 
 Voluntary, 
 
 Mixed, 
 
 Involuntary, 
 
 MOTO-SYSTEM. 
 Muscles, 
 
 Flexors, Head, 
 
 Sphincters, Trunk, 
 
 Extensors, Limb, 
 Body. 
 
 Head— Face, Corona, Neck. 
 
 Trunk — Thorax, Abdomen, Pelvis. 
 
 Limbs Manupes, Arms, Legs. 
 
 Bones. 
 
 Head Bones— Cranium, Nasum, Maxillae 
 
 Trunk Bone — Ribs, Sternum, Vertebrae. 
 
 t ;«,k d^«~« S ! Shoulder, Arm, Hand. 
 Limb Bones- j Thigh| L ' eg F ^ ot 
 
 Striated. 
 Elastic tis. 
 Non-Stri. 
 
CHARACTER OP THE TWELVE TRIBES OP ISRAEL. 
 
 As Described in the Bible and by Jewish Historians. 
 
 (See Genesis xlix. and Milman's and Benisch's History of the Jews.) 
 
 In a perfect structure of Society, the members are in twelve 
 groups, each having a dominant group of mental organs, and 
 devoted to corresponding pursuits. The twelve Tribes of Israel 
 were marked by just these same differences, and hence ancient 
 Israel was a true, though an undeveloped type, of the final Social 
 Organism. The grouping of the members in society is the real 
 work of "sealing in tribes" spoken of in the Apocalypse. The 
 names of the tribes, below, are followed by their ruling mental 
 groups, in small, capitals, and by the meaning and number of 
 their Hebrew names, in italics. In the Breast Plate and New 
 Jerusalem the tribes have the same arrangement as the mental 
 groups in the brain. 
 
 JUDAH. Marriage. Heb.— Praise. 5x6. A lion ; loving, 
 faithful, and strong. The kingly bridegroom of New Jerusalem 
 and Palestine. 
 
 LEVI. Religion. Heb.— Joined or unity. 46 = 5x8 H- 6. Re- 
 ligious, zealous and intense. The priests of this tribe held up the 
 Lights and Perfections of Religion. 
 
 JOSEPH. Rulership. Heb.— Addiny or Increase. 6 x 26. A 
 rul rcrov ; ned rver his brethren; nmbitious, dignified and aspiring; 
 pu-hing with the horns cf the unicorn. 
 
 NAPHTALT. Culture. Wrestling. 570. Swift of foot, bland 
 in manners, speaking good words ; his group is in the Line of 
 
 Progress. 
 
 ASHLR. Science. Bringer of Happiness. 10x10x5+1. Mix- 
 in with th Phcnecians, they became the most scientific of the 
 tri . The railway, locomotive, and engine are the shoes of iron 
 and brass, bringing luxuries to us all. 
 
 DAN. Labor. Judging. 6x9. Shrewd and keen ; a swift 
 judge against the oppressors of the poor; striking unjust rulers 
 in secret. 
 
 GAD. Letters. A Troop or Multitude. 7. His seat was with 
 the law-givers, and the multitude of facts he at last gathers into 
 order. 
 
 REUBEN. Familism. See a Son. 259. Paternal kindness, 
 pious care. Let not his men be few. As the eldest born, he repre- 
 sented the familj\ 
 
 BENJAMIN. Wealth. Son of the right hand. 5x19. Bold, 
 warlike, and acquisitive. A wolf 'going to the prey and dividing 
 the spoil. 
 
 SIMEON. Art or Perception. Hearing or Perception. 470. 
 The Simeonites became the scribes and musicians, the artists of 
 Israel. 
 
 ZEBULON. Home. Dwelling. 178. Love of home and its 
 comforts, of sensuous pleasures, of landscape and waterscape. 
 
 ISSACHAR. Commerce. A hire. 830. A strong ass, bearing 
 two burdens, the beast of Hebrew commerce ; a worker for hire 
 
CHAPTER TENTH. 
 
 THE PROPHECIES. 
 
 The Old Testament or Hebrew 
 Scriptures contains more than 
 , four nundred verses which either 
 Jewish or Christian writers have 
 I referred to the Messiah and his 
 Kingdom. In order to form a 
 true estimate of what we have a 
 right :o expect in that Kingdom, 
 and of how little has been al- 
 ready :ulfilled, we shall in this 
 chapter, first present those pas- 
 sages which no one can claim 
 have been fulfilled rjto the year 1860 ; and then 
 these will be followed by verses which were be- 
 lieved to have had a fulfillment before the Christ- 
 ian Era. 
 
 These prophecies have been the subject of so 
 many intemperate controversies, that it now re- 
 quires a sober and careful study to learn the mean- 
 ing of their important promises. In reading the 
 comments which follows them in this chapter, the 
 reader must not form a hasty judgment from any 
 single paragraph. 
 
206 THE KINGDOM OF THE MESSIAH. 
 
 Its Character as Foretold and Described by the Prophets. 
 
 Proof Texts. 
 
 Ezek. 1: 15 to 28. 
 Isa. 25: 6 to 9. 
 Isa. 11: lto!6. 
 Isa. 32: 1,2,17,18. 
 Dan. 7 : 9 to 16. 
 Dan. 2: 31 to 45. 
 Jer. 31: 31 to 40. 
 Isa. 60: lto21. 
 (Jen. 49: lto28. 
 Exod.28: 15-21. 
 Isa. 65: 17 to 25. 
 Isa. 35: 1 to 10. 
 Isa. 49: 1 to 12. 
 Isa. 4: 1-6. 
 Isa. 55: ltol3. 
 Isa. 66: 6 to 12. 
 Gen. 2; 8 to 16." 
 Ezek. 47: 7 to 12. 
 Jer. 33; 15 to 22. 
 Jer. 34: 1 to 15. 
 Ezek. 34: 10 to 16. 
 Isa. 11: 10 to 16. 
 Ezek. 28: 21-26. 
 Ezek. 36: 28. 
 Ezek. 37: 15 to 28. 
 Ezek. 48: 1-35. 
 Isa. 62: 1-7. 
 Micah4: 1-5. 
 Isa. 43: 1-6. 
 Ezek. 38: lto23. 
 Ezek. 39: lto29. 
 Isa. 28: 16-21. 
 Isa. 52: 1-12. 
 Joel 3: 2-13. 
 Zech. 14: 6-16. 
 Isa. 19: 18-25. 
 Mai. 3: 1-5.' 
 Mai. 4: 1-6. 
 
 336 verses. 
 These were un- 
 fulfilled in 1881. 
 It is claimed that 
 some 60 verses 
 ,not any of these) 
 were fulfilled 
 1800 years since. 
 But that 60 vers- 
 es is only one- 
 sixth part of the 
 whole number of 
 Messianic verses 
 in the Prophets. 
 
 The splendors of the Messianic Kingdom 
 were described by the Hebrew Prophets in all 
 the glowing" wealth of Oriental imagery. 
 
 They proclaimed that the Veil of Mystery 
 whi<;h had so long concealed the realm of 
 spiritual laws from the vision of man shall be 
 rent and removed through the hand of the 
 Messiah. His surpassing wisdom shall estab- 
 lish a perfect system of Life and Government. 
 One which shall forever unite the laws of 
 spiritual with those of physical harmony, the 
 internal with the external worlds. The solid 
 and enduring framework of its laws shall be 
 a reflected part of the Divine Mind itself, and 
 be imaged forth iii the very structure of man, 
 an inherent part of his constitution. Its 
 twelve departments were represented by the 
 twelve tribes of Israel, as an undeveloped 
 type. They correspond to every part of man's 
 nature, and provide for every human want. 
 
 The beneficient power of that Kingdom shall 
 glorify the earth with universal wealth, physi- 
 cal health, and domestic happiness. No tears 
 shall stain private life, no disease invade and 
 mar our bodily pleasures, and no wars or 
 crimes shall blacken national history. The 
 very face of nature shall be changed and re- 
 newed under the molding hand of man. 
 
 One clear Standard of Truth shall guide all 
 men with equal safety, so that even the way- 
 faring man shall not mistake in the way e 
 Under one system of government and with 
 one common language, all nations shali be 
 united in a vast composite life. 
 
 In that day, the very age of the Messiah's 
 appearance, the mighty hand of Yehovah shall 
 stretch forth and gather the Twelve Tribes 
 descended from his ancient people of Israel. 
 He shall plant them forever, in the land of 
 Palestine, as the central nation of the world. 
 From its capital, the New Jerusalem, shall go 
 forth the political and moral laws of Yehovah 
 to guide the united nations of the world. 
 
 Such was the kingdom to be established by 
 the Messiah, and such are the prophecies un- 
 fulfilled in this year 1881 or Hebrew year 5642. 
 The plan of this Kingdom has now been 
 discovered, and its details demonstrated, 
 through the positive methods of Science. It 
 involves New Institutions of Society. It is 
 now ready for adoption, by all nations. 
 And, under divine direction, man must be the 
 instrument to effect its spiritual growth and 
 its material construction. 
 
MESSIANIC PROPHECIES. 207 
 
 DESCRIPTION OF THE KINGDOM. 
 
 The following description of the Kingdom is given in the exact 
 language of the prophets. It is from the foregoing proof texts 
 and some others, but still does not include all of the Messianic 
 verses. 
 
 The reader must bear in mind that by the "House of Israel, or 
 Ephraim." the prophets mean the ten tribes who revolted under 
 Jereboam, and by "House of Judah," or simply Judah, they 
 meant the tribe of Judah with that of Benjamin, and part of Le- 
 vi. These are now mixed together as the modern Jews. 
 
 The New Earth, For behold I create a New Heavens and 
 a New Earth. And the former shall not be remembered nor 
 burden the mind. 
 
 But be ye glad and reioice forever in that which I create, 
 for behold I create Jerusalem a rejoicing and her people a joy, 
 and the voice of weeping shall no more be heard in her. 
 
 Duration of Life. Infancy shall no more be reckoned by 
 days, nor old age by years ; for a person dying an hundred 
 years old shall be called a child. And they shall bnild houses, 
 and inhabit them ; they shall plant vineyards and eat the 
 fruit of them. They shall not build and another inhabit, 
 they shall not plant and another eat, for as the days of a tree 
 shall be the days of my people, and mine elect shall long 
 enjoy the work of their hands. They shall sit every man 
 under his vine and under his fig-tiee, and none shall make 
 them afraid. 
 
 They shall not labor in vain, nor give birth to children for 
 trouble ; for they are the seed of the blessed of Yehovah, and 
 their offspring with them. And it ^hall come to pass that be- 
 fore they call I will answer, and while they are yet speaking, 
 I will hear. 
 
 Universal Peace. The wolf and the lamb shall feed to- 
 gether, the leopard shall lie down with the kid, and the calf 
 and the youug lion together, and a little child shall lead 
 them. They shall not hurt, nor destroy in all my holy mount- 
 ain, for the earth shall be full of the knowledge of Yehovah, 
 as the waters cover the sea. 
 
 The people shall beat their swords into plowshares and 
 their spears into pruning hooks. And nation shall not lift up 
 sword against nation, neither shall they learn war any more. 
 
 Teh OVah's House. And it shall come to pass in the last 
 days, that the mountain of Yehovah's house shall be estab- 
 lished in the top of the mountains, and shall be exalted 
 above the hills, and all nations shall flow unto it. And many 
 -people shall go and say, u Come ye, and let us go up to the 
 
208 MESSIANIC PROPHECIES 
 
 mountain of Yehovah, to the house of the God of Jacob, and 
 he will teach us of his ways, and we will walk in his paths : 
 for out of Zion shall go forth the Law, and the word of Ye- 
 hovah from Jerusalem. And he shall judge among the na- 
 tions, and shall rebuke many people. 
 
 The least and Veil.— I n tnis mountain shall Yehovah of 
 hosts make unto all people a feast of fat things, a feast of 
 wines on the lees, a feast of fat things full of marrow, of 
 wines on the lees well refined. 
 
 And he will destroy in this mountain the face of the Cover- 
 ing cast over all people, and the Veil that is spread over all 
 nations. He will swallow up death in victory ! and the Lord 
 Elohim will wipe away the tears from off all faces, and the 
 rebuke of his people shall he take away from off all the 
 earth, for Yehovah hath spoken it. And it shall be said in 
 that day, Lo this is our God, we have waited for him, and 
 he will save us. For Yehovah alone is the Saviour, the Re- 
 deemer of Israel. 
 
 The City, — Awake, awake, put on thy strength O Zion ; 
 put on thy beautiful garments, O Jerusalem, the holy city ; 
 for henceforth there shall no more come unto thee the un- 
 circumcised and the unclean. Shake thyself from the dust, 
 arise, and sit down, O Jerusalem, loose thyself from the 
 bands of thy neck, O captive daughter of Zion. For thus 
 saith Yehovah, Ye have sold yourselves for naught, and ye 
 shall be redeemed without money. 
 
 How beautiful upon the mountains are the feet of him that 
 bringeth good tidings, that publisheth peace and salvation ; 
 that saith unto Zion, Behold thy God reigneth ! The watch- 
 men shall see eye to eye, when God shall restore Zion. 
 
 Who are these that fly as a cloud, and as the cloves to their 
 windows ? Surely the isles shall wait for me, and the ships 
 of Tarshish first, to bring thy sons from far, their silver and 
 their gold with them, unto the name of Yehovah thy God, 
 and to the Holy One of Israel, because he hath glorified 
 thee. And the sons of strangers shall build up thy walls, 
 and their kings shall minister unto thee ; for in my wrath I 
 smote thee. Therefore thy gates shall be open continually; 
 they shall not be shut day nor night ; that men may briug 
 unto it the forces of the Gentiles, and that their kings may 
 be brought. 
 
 Whereas thou hast been forsaken and hated, so that no 
 man went through thee, I will make thee an eternal excel- 
 lency, a joy of many generations. Thou shalt also suck the 
 
MESSIANIC PROPHECIES. 209 
 
 milk of the Gentiles, and shall suck the breasts of kings : 
 and thou shalt know that I Yehovah am thy Savior and thy 
 Redeemer, the mighty one of Jacob. For brass I will bring 
 gold, and for iron I will I. ring silver, and for wood brass, and 
 for stones iron. I will lay thy stones with fair colors, and 
 thy foundations with sapphires. And I will make of rubies 
 thy battlements, and thy gates into carbuncle stones, and all 
 thy borders into precious stones. I will make thy officers 
 peace, and thine exactors righteousness. 
 
 Violence shall no more be heard in thy land, wasting nor 
 destruction within thy borders " but thou shalt call thy walls 
 Salvatiou, and thy gates Praise. The sun shall be no more 
 thy light by day ; neither for brightness shall the moon give 
 light unto thee ; but Yehovah shall be unto thee an everlast- 
 ing light, and thy God thy glory. Thy sun shall no more 
 go down ; neither shall thy moon withdraw itself: for Yeho- 
 vah shall be thine everlasting light, and the days of thy 
 mourning shall be ended. 
 
 Thy people shall be all righteous ; they shall inherit the 
 land forever, the branch of my planting, the work of my 
 hands, that I may be glorified. A little one shall become a 
 thousand, and a small one a strong nation : I Yehovah will 
 hasten it in his time. 
 
 The Covenant- — And when Abram was ninety years old 
 and nine, the Lord appeared to Abram, and said unto him, 
 I am the Almighty God ; walk before me, and be thou per- 
 fect. And I will make my covenant between me and thee, 
 and will multiply thee exceedingly. 
 
 And Abram fell on his face, and God talked with him 
 saying, As for me, behold, my covenant is with thee, and 
 thou shalt be a father of many nations. And thy name 
 shadl be called Abraham, for a father of many na- 
 tions I have made thee. And I will make thee exceeding 
 fruitful, and I will make nations of thee, and kings shall 
 come out of thee. 
 
 And I will establish my covenant between me and thee 
 and thy seed after thee in their generations, for an everlast- 
 ing covenant, to be a God unto thee and to thy seed after 
 thee. And I will give unto thee, and to the seed after thee, 
 the land wherein thou art a stranger, all the land of Canaan, 
 and I will be their God. And God said unto Abraham, As 
 for Sarai thy wife, thou shalt not call her name Sarai, but 
 Sarah shall her name he. And I will bless her, and give 
 thee a son also of her ; yea, I will bless her, and she shall be 
 
210 MESSIANIC PROPHECIES. 
 
 the mother of nations ; kings of people shall descend from her. 
 The Land Promised-— And the Lord said to Joshua, Mo- 
 ses my servant is dead, now therefore, go over this Jordan, 
 thou, and all this people, unto the land which I do give to 
 them, even unto the children of Israel Every place that 
 the soul of your foot shall tread upon, that I have given unto 
 you, as I said unto Moses. From the wilderness and this 
 Lebanon even unto the great river, the river Euphrates, all 
 the land ot the Hittites, and unto the great sea toward the 
 going dowu of the sun, shall be your coast, 
 
 And Jacob dreamed, and behold a ladder set up on the earth, 
 and the top of it reached to heaven ; and behold the angels 
 of God ascending and descending upon it. And, behold, 
 the Lord stood above it, and said, I am the Lord God of 
 Abraham thy father, and of Isaac ; the land whereon thou 
 liest, to thee will I give it, and to thy seed, And thy seed 
 shall be as the dust of the earth ; and thou shalt spread 
 abroad to the west, and to the east, and to the north, and to 
 the south ; and in thee and in thy seed shall all the families 
 of the earth be blessed. 
 
 Yehovah showed to Ezekiel in a dream how the Land 
 should be divided in the Restoration : and it shall come to 
 pass, that ye shall divide it by lot for an inheritance unto 
 you, and to the strangers that sojourn among you, which 
 shall beget children among you ; and they shall be unto you 
 as born in the country among the children of Israel ; they 
 shall have inheritance with you among the tribes of Israel. 
 And it shall come to pass that, that in what tribe the strang- 
 er sojourneth, there shall ye give him his inheritance, saith 
 the Lord God. 
 
 And these are the going out of the city on the north side, 
 four thousand and five hundred measures. And the gates of 
 the city shall be after the names of the tribes or Israel; three 
 gates northward, one gate of Reuben, one gate of Judah, 
 and one gate of Levi. And at the south side four thousand 
 and five hundred, and three gates, one gate of Simeon, one 
 gate ofls^achar, one gate of Zebulon; and on the east side 
 four thousand five hundred; and three gates, one gate of 
 Joseph, one gate of Benjamin, and one gate of Dan. 
 
 At the west side four thousand and five hundred, with 
 their three gates ; one gate of Gad, one gate of Asher, and 
 one gate of Naphthali. It was round about eighteen tnous- 
 and measures-; and the name of the city from that day shall 
 be, the Lord is there, Yehovah Shammah. 
 
MESSIANIC PROPHECIES. 211 
 
 The Land Eenewed- — Tne wilderness and the solitary 
 place shall be glad for them ; and the desert shall rejoice r 
 and blossom as the rose. It shall blossom abundantly, and 
 rejoice even with joy and singing : the glory of Lebanon 
 shall be given unto it, the excellency of Carmel and Sharon ; 
 they shall see the glory of the Lord, and the exeellency of 
 our God. 
 
 Strengthen ye the weak hands, and confirm the feeble 
 knees. Say to them that are of a fearful heart, Be strong, 
 and fear not ; behold, your God will come with vengeance 
 even God with a recompense ; he will come and save you. 
 
 Then the eyes of the blind shall be opened, and the ears 
 of the deaf shall be unstopped. Then shall the lame man 
 leap as a hart, and the tongue of the dumb sing : for in the 
 wilderness shall waters break out, and streams in the desert. 
 And the parched ground shall become a pool, and the thirsty 
 land springs of water ; in the habitation of dragons, where 
 each lay, shali be grass with reeds and rushes. So shall ye 
 know that I am the Lord your God dwelling in Zion, my ho- 
 ly mountain : then shall Jerusalem be holy, and there shall 
 no strangers pass through her any more. And it shall come 
 to pass in that day, that the mountains shall drop down 
 new wine, and the hills shall flow with milk,, and all the 
 rivers of Judah shall flow with waters, and a fountain shall 
 come forth from the house of the Lord, and shall water the 
 valley of Shittim. 
 
 Egypt shall be a desolation, and Edom shall be a deso- 
 late wilderness, for the violence against the children of Is- 
 lael, because they have shed innocent blood in their land.. 
 But Judah shall dwell forever, and Jerusalem from genera- 
 tion to generation. For I will cleanse their blood that I 
 have not cleansed : for the Lord dwelleth in Zion. 
 
 And the Lord God planted a garden eastward in Eden ; 
 and there he put the man whom he had formed. And out 
 of the ground made the Lord God to grow every tree that 
 is pleasant to the sight, and good for food, the tree of life 
 also in the midst of the garden, and the tree of knowledge 
 of good and evil. 
 
 And a river went out of Eden to water the garden ; and 
 from thence it was parted and became into four heads. The 
 name of the first is Pisorn, that is it which compasseth het 
 whole land of Havilah, where there is gold; and the gold of 
 that land is good : and there is bdellium and the onyx stone. 
 
212 MESSIANIC PROPHECIES. 
 
 And the name of the second river is Gihon : the same is it 
 that compasseth the whole land of Ethiopia. And the name 
 of the third river is Hiddekel: that is it which goeth toward 
 the the east of Assyria. And the fourth river is Euphrates. 
 
 And the Lord God took the man, and put him into the 
 garden of Eden to dress it and to keep it. And the Lord 
 God commanded the man, saying, Of every tree of the gar- 
 den thou mayst freely eat ; but of the tree of the knowledge 
 of good and evil, thou shalt not eat of it, for in the day that 
 thou eatest thereof thou shalt surely die. 
 
 Now when I had returned, says Ezekiel, behold, at the 
 bank of the river were very many trees on the one side and 
 on the other. Then said he unto me, These waters issue 
 out towards the east country, and go down into the desert, 
 and into the sea: which being brought forth into the sea, the 
 waters shall be healed. And it shall come to pass that ev- 
 ery thing that liveth, which moveth, whithersoever the rivers 
 shall come, shall live ; and there shall be a very great multi- 
 tude offish, because tbese waters shall come thither; for they 
 shall be healed; and everything shall live whither the water 
 cometh. And it shall come to pass that the fishers shall 
 stand upon it from Engedi even unto Eneglaim; they shall 
 be a place to spread forth nets ; their fish shall be according 
 to their kinds, as ihe fish of the great sea, exceeding many. 
 
 But the miry places thereof and the marshes thereof shall 
 not be healed ; they shall be given to salt. And by the 
 river upon the bank thereof, on this side and on that side 
 shall grow all trees for meat, whose leaf shall not fade, 
 neither shall the fruit thereof be consumed ; it shall bring 
 forth new fruit according to his months, because their waters 
 they issued out of the sanctuary ; and the fruit thereof shall 
 be for meat, and the leaf thereof for medicine. 
 
 Thou, O king, sawest, and behold a great image. This 
 great 'image, whose brightness was excellent, stood before 
 thee, and the form thereof was terrible. This image's head 
 was of fine gold, his breast and his arms of silver, his belly 
 and his thighs of brass, his legs of iron, his feet part o iron 
 and part of clay. 
 
 Thou sawest till that a stone was cut out without hands, 
 which smote the image upon his feet that were of iron and 
 clay, and brake them to pieces. Then was the iron, the 
 clay, the brass, the silver, and the gold, broken up together, 
 and became like the chaff of the summer threshing floors; 
 and the wind carried them away, that no place was found 
 
MESSIANIC PROPHECIES. 213 
 
 for them: and the stone that smote the image became a 
 great mountain, and filled the whole earth. 
 
 This is the dream; and we will tell the interpretation 
 thereof betore the king. Thou, O king, art a king of kings: 
 for the God of heaven hath given thee a kingdom, power and 
 strength, and glory. And wheresoever the children of men 
 dwelt, the beasts of the field and the fowls of the heaven 
 hath he given into thine hand, and hath made thee ruler 
 over them all. Thou art this head of gold. 
 
 And after thee shall arise a kingdom inferior to thee, and 
 another third kingdom of brass, which shall bear rule over 
 all the earth, and the fourth kingdom shall be strong 
 as iron ; for as much as iron breaketh in pieces and 
 subdueth all things, and as iron that breaketh all these, 
 shall it break in pieces and bruise. 
 
 And whereas thou sawest the feet and toes, part of pot- 
 ters' clay, and part of iron, the kingdom shall be divided ; 
 but there shall be in it of the strength of the iron, forasmuch 
 as thou sawest the iron mixed with miry clay. And as the 
 toes of the feet were part of iron, and part of clay, so shall 
 the kingdom be partly strong, and partly broken. And 
 whereas thou sawest iron mixed with miry clay, they shall 
 mingle themselves with the seed of men; but they shall not 
 cleave one to another, even as iron is not mixed with clay. 
 
 And in the days of these kings shall the God of heaven 
 set up a kingdom, which shall never be destroyed; and the 
 kingdom shall not be left to other people, but it shall break 
 in pieces and consume all these kingdoms, and it shall stand 
 forever. 
 
 Blessings of Jacob and Moses.— And Jacob called unto 
 
 his sons and said, Gather yourselves together, that I may 
 tell you that which shall befall you in the last days. Gather 
 yourselves together, and hear ye sons of Jacob ; and hearken 
 unto Israel your father. 
 
 Reuben, thou art my first born, my might, and the begin- 
 ning of my strength, the excellency of dignity, and the ex- 
 cellency of power: Unstable as water, thou shalt not excel; 
 because thou wentest up to thy father's bed ; then defiledst 
 thou it ; he went up to my couch, Let Reuben live, and 
 not die, and let not his men be few. 
 
 Simeon and Levi are brethren; instruments of cruelty are 
 
 in their habitations. O my soul, come not thou into their 
 
 secret; unto their assembly, mine honor, be not thou united; 
 
 for in their anger they slew a man, and in their self will 
 
214 MESSIANIC PROPHECIES. 
 
 they digged down a wall. Cursed be their anger, for it was 
 fierce ; and their wrath, for it was cruel; I will divide them 
 in Jacob, and scatter them in Israel. And of Levi, Moses 
 said, Let thy Thummim and Urim be with thy holy one, 
 whom thou didst prove at Massah, and with whom thou 
 didst strive at the waters of Meribnh; who said unto his 
 father and to his mother, I have not seen hirn ; neither did 
 he acknowledge his brethren, nor knew his own children ; 
 for they have observed thy word, and kept thy covenant. 
 They shall teach Jacob thy judgments, and Israel thy law ; 
 they shall put incense before thee, and whole burnt sacrifice 
 upon thine altar. Bless, Lord, his substance, and accept 
 the work of his hands: smite through the loins of them that 
 raise against him, and of them that hate him, that they 
 raise not against him. 
 
 Judah, thou art he whom thy brethren shall praise ; thine 
 hand shall be in the neck of thine enemies; thy father's 
 children shall bow down before thee. Judah is a lion's 
 whelp: from the prey, my son, thou art gone up; he stooped 
 down, he couched as a lion, and as an old lion, who shall 
 rouse him up ? The sceptre shall not depart from Judah, 
 nor a lawgiver from between his feet, until Shiloh come, and 
 unto him shall the gathering of the people be. Binding his 
 foal unto the vine, and his ass's colt unto the choice vine, he 
 washed his garments in wine, and his clothes in the blood of 
 grapes. His eyes shall be red with wine, and his teeth 
 white with milk. 
 
 Zebulon shall dwell at the haven of the sea; and he shall 
 be for a haven of ships; and his border shall be unto Zidon. 
 
 Issachar is a strong ass, crouching down between two bur- 
 dens; and he saw that rest was good, and the land that it 
 was pleasant : and bowed his shoulder to bear, and became 
 a servant unto tribute. 
 
 Dan shall judge his people as one of the tribes of Israel. 
 Dan shall be a serpent by the way, an adder in the path, that 
 biteth the horse heels, so that his rider shall fall backward. 
 I have waited waited for thy salvation, O Lord. 
 
 Gad, a troop shall overcome him; but he shall overcome 
 2X the last. And of Gad he said, Blessed be he who en- 
 largeth Gad : he dwelleth as a lion, and teareth the arm 
 with the crown of the head. And he provided the first part 
 for himself, because there, in a portion of the lawgiver was 
 he seated ; and he came with the heads of the people, he ex- 
 ecuted the justice of the Lord, and his judgments with Israel. 
 
MESSIANIC PROPHECIES. 215 
 
 Out of Asher his bread shall be fat, and he shall yield 
 royal dainties. Let Asher be blessed with children ; let 
 him dip his foot in oil. Thy shoes shall be iron and brass, 
 and as thy days, so shall thy strength be. 
 
 Naphtali is a hind let loose : he giveth goodly word". O 
 Naphtali, satisfied with favour, and full with the blessing of 
 the Lord, possess thou the west and the south. 
 
 Joseph is a fruitful bough, even a fruitful bough by a well, 
 whose branches run over the wall. The archers have sorely 
 grieved him, and # shot at him, and hated him ; but his bow 
 abode in strength, and the arms of his hands were made 
 strong by the hands of the mighty God of Jacob; (from 
 thence is the shepherd, the stone of Israel:) Even by the 
 God of thy father, who shall help thee ; and by the Almighty 
 who shall bless thee with blessings of heaven above, bless- 
 ings of the deep that lieth under, blessings of the breasts 
 and of the womb. The blessing of thy father have pre- 
 vailed above the blessings of my progenitors unto the ut- 
 most bound of the everlasting hills : they shall be on the 
 head of Joseph, and on the crown of his head that was separate 
 from his brethren, His glory is like the firstling of the bul- 
 lock, and his horns are like the horns of unicorns ; with them 
 he shall push the people together to the ends of the earth : 
 and they are the ten thousands of Ephraim, and the thous- 
 ands of Manasseh. 
 
 Benjamin shall raven as a wolf, in the morning he shall 
 devour the prey, and at night he shall divide the spoil. The 
 beloved of the Lord shall dwell in safety by him ; shall 
 cover him all the day long, and he shall dwell between his 
 shoulders. 
 
 All these are the twelve tribes of Israel : and this is it that 
 their father spake unto them, and blessed them ; every one 
 with an appropriate blessing. 
 
 Now these are the generations of Ishmael, Abraham's son, 
 whom Hagar the Egyptian, Sarah's handmaid, bare unto 
 • Abraham; and these are the names of the sons of Ishmael, 
 by their names, according to their generations : the firstborn 
 of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, 
 and Mishma, and Dumah, and Massa, Hadar, and Temah, 
 Jetur, Naphish, and Kedemah. These are the sons of Ish- 
 mael, and these are their names, by their towns, and by their 
 castles ; twelve princes according to their nations. 
 
 And these are the years of the life of Ishmael, a hundred 
 and thirty and seven years ; and he gave up the ghost, and 
 
•216 MESSIANIC PROPHECIES. 
 
 died, and was gathered unto his people. And they dwelt 
 from Havilah unto Shur, that is before Egypt, as thou goest 
 toward Assyria: and he died in the presence of all his breth- 
 ren. 
 
 Joining the Sticks.— The word of tne Lord came again 
 unto me, (Ezekiel) saying, Moreover, thou son of man, take 
 thee one stick, and write upon it, for Judah, aud for the 
 children ol Israel, his companions; then take another stick, 
 and write upon it, For Joseph, the stick of Ephraim, and for 
 all the house of Israel, his companions ; and join them one 
 to another into one stick: and they shall become one in thine 
 hand. 
 
 And when the children of thy people shall speak unto thee 
 saying, Wilt thou not shew us what thou meanest by these ? 
 Say unto them, Thus saith the Lord God : Behold I will 
 take the stick of Joseph, which is in the hand of Ephraim, 
 and the tribes of Israel his fellows, and will put them with 
 him, even with the stick of Judah, and w T ill make them one 
 stick, and they shall be one In mine hand. 
 
 And the sticks whereon thou writest shall be in thine 
 hand before their eyes. And say unto them, Thus saith the 
 Lord God; Behold, I will take the children of Israel from 
 among the heathen, whither they be gone, and will gather 
 them on every side, and bring them into their own land ; 
 and I will make them one nation in the land upon the moun- 
 tains of Israel ; and one king shall be king to them all, and 
 they shall be no more two nations, neither shall they be di- 
 vided into two kingdoms any more at all ; neither shall they 
 defile themselves any more with their idols, nor with their 
 detestable things, nor with any of their transgressions ; but I 
 will save them out of their dwelling-places, wherein they 
 have sinned, and will cleanse them; so thall they be my peo- 
 ple, and I will be their God. 
 
 And David my servant shall be king over them ; and they 
 all shall have one shepherd : they shall also walk in my 
 judgments, and observe my statues and do them. And 
 they shall dwell in the land that I have given unto Jacob my 
 servant, wherein your fathers have dwelt ; and they shall 
 dwell therein, even they and their children, and their chil- 
 dren's children forever : and my servant David shall be 
 their prince forever. 
 
 Moreover I will make a covenant of peace with them ; it 
 shall be an everlasting covenant with them : and I will place 
 them, and multiply them, and will set my sanctuary in the 
 
MESSIANIC PROPHECIES. 217 
 
 midst of them for evermore. My tabernacle also shall be 
 with them ; yea, I will be their God, and they shall be my 
 people. And the heathen shall know that I the Lord do 
 sanctify Israel, when my sanctuary shall be in the midst of 
 them for evermore. 
 
 The word of the Lord came unto me again, saying, What 
 mean ye, that ye use this proverb concerning the land of Is- 
 rael, saying, The fathers have eaten sour grapes, and the 
 children's teeth are set on edge ? As I live, saith the Lord 
 God, you shall not have occasion any more to use this pro- 
 verb in Israel. 
 
 Yet say ye, Why ? doth not the son bear the iniquity of 
 his father ? When the son hath done that which is lawful 
 anjl right, and hath kept all my statues, and hath done 
 them, he shall surely live. The soul that sinneth, it shall 
 die. The son shall not bear the iniquity of the father, 
 neither shall the father bear the iniquity ot the son ; the 
 righteousness of the righteous shall be upon him, and the 
 wickedness of the wicked shall be upon him. 
 
 But if the wicked will turn from all his sins that he hath 
 committed, and keep all my statutes, and do that which is 
 lawful and right, he shall surely live, he shall not die. All 
 his transgressions that he hath committed, they shall not be 
 mentioned unto him ; in his righteousness that he hath done 
 he shall live. 
 
 The Gathered Tribes.— Thus saith Yehovah, the God of 
 Israel, I will cause the captivity of Judah and the captivity 
 of Israel to return, and will build them as at the first. Again 
 in this place, which is desolate and without man and with- 
 out beast, and in all the cities thereof, shall be a habitation 
 of shepherds, causing their flocks to lie down. Behold the 
 days come, saith the Lord of Hosts, that I will perform that 
 good thing which I have promised to the house of Israel and 
 to the house of Judah. In those days, and at that time, I 
 will cause the Branch of righteousness to grow up unto Da- 
 vid, and he shall execute judgment and righteousness in the 
 land. 
 
 In those days shall Judah be saved, and Jerusalem shall 
 dwell safely ; and this is the name wherewith she shall be 
 called, the Lord our Righteousness. For thus saith the 
 Lord; There shall not be cut off from David a man to sit 
 upon the throne of the house of Israel ; neither shall the 
 priests the Levites want a man before me to offer burnt of- 
 ferings, to kindle meat offerings, and sacrifice continually. 
 
218 MESSIANIC PROPHECIES. 
 
 And the word of the Lord came unto Jeremiah, saying, 
 Thus saith the Lord ; It ye can break my covenant of the 
 day, and my covenant of the night, and that there should 
 not be day and night in their season ; then may also my cov- 
 enant be broken with David my servant, that he should not 
 have a son to reign upon his throne ; and with the Levites 
 the priests; my ministers. As the host of heaven cannot be 
 i. umbered, neither the sand of the sea measured ; so will I 
 multiply the seed of David, my servant, and the Levites 
 that minister unto me. 
 
 For the children of Israel shall abide many days without 
 a king, and without a prince, aud without a sacrifice, and 
 without an image, and without an ephod, and without tera- 
 phim. Afterward shall the children of Israel return, and 
 seek the Lord their God, and David their king ; and shall 
 fear the Lord and his goodness in the latter days. 
 
 Therefore, behold the days come, saith the Lord, that they 
 shall no more say. The Lord liveth, whi ch brought up the 
 children of Israel out of the land of Egypt ; but the Lord 
 liveth which brought up and which led the seed of the house 
 of Israel out of the north country, and from all countries 
 whither I had driven them ; and they shall dwell in their 
 own land. 
 
 Woe be unto the pastors that destroy and scatter the 
 sheep of my pastures, saith the Lord. Therefore thus saith 
 the Lord God of Israel against the pastors that destroy my 
 people : ye have scattered my flock and driven them away, 
 and have not visited them : behold I will visit upon you the 
 evil of your doings, saith the Lord. 
 
 And I will gather the remnant of my flock out of all coun- 
 tries whither I have driven them, and will bring them again 
 to their folds ; and they shall be fruiiful and increase. And 
 I "will set up shepherds over them which shall feed them ; 
 and they shall fear no more, nor be dismayed, neither shall 
 they be lacking, saith the Lord. 
 
 For thus saith the Lord God ; Behold I, even I, will both 
 search my sheep, and seek them out. As a shepherd seek- 
 eth out his flock in the day that he is among his sheep that 
 are scattered ; so will I seek out my sheep, and will deliver 
 them out of all places where they have been scattered in the 
 cloudy and dark day. -And I will bring them out from the 
 people, and deliver them from the countries, and will bring 
 them out from the people, and gather them from the coun- 
 tries, and will bring them to their own land, and feed them 
 
MESSIANIC PROPHECIES. 219 
 
 upon the mountains of Israel by the rivers, and in all the in- 
 habited places of the country. 
 
 I will feed them in a good pasture, and upon the high 
 mountains of Israel shall their fold be : there shall they lie 
 in a good fold, and a fat pasture shall they feed upon the 
 mountains of Israel. I will feed my flock, and I will cause 
 them to lie down, saith the Lord God. I will seek that 
 that which was lost, and bring again that which was driven 
 away, and will bind up that which was broken, and will 
 strengthen that which was sick; but I will destroy the fat 
 and the strong, I will feed them with judgment. 
 
 And in that day when the Branch appears, there shall be 
 a root of Jesse, which shall stand for an ensign of the peo- 
 ple : to it shall the Gentiles seek; and his rest shall be glo- 
 rious. And it shall come to pass in that day when the 
 Branch appears, that the Lord shall set his hand again to re- 
 cover the remnant of his people, which shall be left, from 
 Assyria, and from Egypt, and from Pathros, and from Gush, 
 and from Elam, and from Shinar, and from Hamath, and 
 from the Islands of the sea. 
 
 And he shall set up an ensign for the nations, and shall 
 assemble the outcasts of Israel, and gather together the dis- 
 persed of Judah from the four corners of the earth. The 
 envy also of Ephraim shall depart, and the adversaries of 
 Judah shall be cut off ; Ephraim shall not envy Judah, and 
 Judah shall not vex Ephraim. 
 
 But they shall fly upon the shoulders of the Philistines to- 
 ward the west, they shall spoil them of the east together : 
 they shall lay their hands upon Edom and Moab ; and the 
 children of Ammon shall obey them. And the Lord shall 
 utterly destroy the tongue of the Egyptian sea ; and with 
 his mighty wind shall he shake his hand over the river, and 
 shall smite it in the seven streams, and make men go over 
 dryshod. And there shall be a highway for the remnant of 
 his people, which shall be left from Assyria ; like as it was 
 to Israel in the day that he came up out of the land of 
 Egypt. 
 
 In those days the house of Judah shall walk with the 
 house of Israel, and they shall come together out of the land 
 of the north, to the land that I have given for an inheritance 
 to your fathers. 
 
 But Zion said, Yehovah hath forsaken me, and my Lord 
 hath forgotten me. Can a woman forget her sucking child, 
 that she should not have compassion on the son of her womb? 
 
2-20 MESSIANIC PROPHECIES. 
 
 Yea, they may forget, yet will I not forget thee. Behold I 
 have graven thee upon the palms of my hands, thy walls are 
 contiuually before me. 
 
 Thy waste and desolate places, and the land of thy de- 
 struction, shall even now be too narrow, by reason of the in- 
 habitants, and they that swallowed thee up shall be far 
 away. The children, which thou shalt have, after thou 
 hast lost the other, shall say again in thine ears, The place is 
 too strait for me, give place to me that I may dwell.. Then 
 shalt thou say, Who hath begotten me these, seeing that I 
 have lost my children, and am desolate, a captive, and re- 
 moving to and fro ? and who hath brought up these ? Be- 
 hold, I was left alone ; these, where had they been ? 
 
 Thus saith the Lord God, Behold, I will lift up my hand 
 to the Gentiles, and set my standard to the people : and 
 they shall bring thy sons in their arms, and thy daughters 
 on their shoulders. And kings shall be thy nursing fathers, 
 and queens thy nurnsing mothers ; they shall bow down to 
 thee with their faces toward the earth, and lick up the dust 
 of thy feet. And thou shall know that I am Yehovah ; for 
 they shall not be ashamed that wait for me. 
 
 Turn, O backsliding children, saith Yehovah, for I am 
 married to you ; and I will take you, one of a city, and two 
 of a family, and will bring you to Zion. And I will give 
 you pastors according to mine heart, which shall feed you 
 with knowledge and with understanding. 
 
 A voice of noise from the city, a voice from the temple, a 
 voice of the Lord that rendereth recompense to his enemies. 
 Before she travailed, she brought forth ; before her pain 
 came she was delivered of a man child. Who hath heard 
 such a thing ? Who hath seen such things ? Shall the earth 
 be made to bring forth in one day ? or shall a nation be 
 born at once ? for as soon as Zion travaled she brought forth 
 her children. 
 
 The New Covenant.— Behold, the days come, saith the 
 Lord, that I will make a new covenant with the house of Is- 
 rael, and with the house of Judah ; not according to the cov 
 enant that I made with their fathers, in the day that I took 
 them by the hand to bring them out of the land of Egypt ; 
 which my covenant they brake, although I was a husband 
 unto them, saith the Lord. 
 
 But this shall be the covenant that I will make with the 
 house of Israel: After those days, saith the Lord, I will put 
 my law in their inward parts, and write it in their hearts. 
 
MESSIANIC PROPHECIES. 221 
 
 And they shall teach no more every man his neighbor,and 
 every man his brother, saying know the Lord ; for they shall 
 all know me, from the least of them unto the greatest of 
 them, saith the Lord ; for 1 will forgive their iniquity, and 
 will remember their sin no more. 
 
 Thus saith the Lord, which giveth the snn for a light by 
 day, and the ordinances of the moon and stars for a light by 
 night, which divideth the sea when the waves thereof roar ; 
 the Lord of hosts is his name. If those ordinances depart 
 from before me, saith the Lord, then the seed of Israel also 
 shall cease from being a nation before me for ever. Thus 
 saith the Lord : If heaven above can be measured, and the 
 foundations of the earth searched out beneath, I will also 
 cast off the seed of Israel for all that they have done, saith 
 the Lord. 
 
 Behold, the days come, saith the Lord, that the city shall 
 be built to the Lord from the tower of Hananeel unto the 
 gate of the corner, And the measuring line shall yet go 
 forth against it upon the hill Gareb, and shall compass 
 about Goath. And the whole valley of the dead bodies, and 
 of the ashes and all the fields unto the brook of Kidron, unto 
 the corner of the horse gate toward the east, shall be holy 
 unto the Lord ; it shall not be plucked up nor thrown down 
 any more for ever. 
 
 And a highway shall be there, and a way, and it shall be 
 called the way of holiness ; the unclean shall not pass over 
 it ; but it shall be for those : the wayfaring men, though 
 fools, shall not err therein. No lion shall be there, nor no 
 ravenous beast shall go up thereon, it shall not be found 
 thereon ; but the redeemed shall walk there. 
 
 And the ransomed of the Lord shall return, and come to 
 Zion with songs and everlasting joy upon their heads : they 
 shall obtain joy and gladness, and sorrow and sighing shall 
 flee away. 
 
 Wherefore hear the word of the Lord, ye scornful men, that 
 rule this people which is in Jerusalem. Because ye have 
 said, We have made a covenant with death, and with hell 
 are we at agreement ; when the overflowing scourge shall 
 pass through, it shall not come unto us ; for we have made 
 lies our refuge, and under falsehood have we hid ourselves. 
 
 Therefore, thus saith the Lord God, Behold, I lay in Zion 
 for a foundation stone, a tried stone, a precious cornerstone, 
 a sure foundation ; he that belie veth shall not make haste. 
 Judgment also will I lay to the line, and righteousuess to the 
 
223 MESSIANIC PROPHECIES. 
 
 plummet ; and the hail shall sweep away the refuge of lies, 
 and the waters shall overflow the hiding place. And your 
 covenant with death shall be annulled, and your agree- 
 ment with hell shall not stand . when the overflowing scourge 
 shall pass through, then \e shall be trodden down by it. 
 From the time that it goeth forth it shall take you : for morn- 
 ing by morning shall it pass over, by day and by night : and 
 it shall be a vexation only to understand the report. 
 
 For the bed is shorter than that a man can stretch him- 
 self upon it ; and the covering narrower than that he can 
 wrap himself in it. For the Lord shall rise up, as in Mount 
 Perazim, he shall be wroth as in the valley of Gibeon, that 
 he may do his work, his strange work ; and bring to pass 
 his act, his strange act. 
 
 The Messenger. — Behold, I will send my messenger, and 
 he shall prepare the way before me : and the Lord, whom 
 ye seek, shall suddenly come to his temple, even the mes- 
 senger of the covenant, whom ye dolight in ; behold, he 
 shall come, saith the Lord of hosts. But who may abide 
 the day of his coming ? and who shall stand when he ap- 
 peareth ? for he is a like a refiner's fire, and like fuller's 
 soap. And he shall sit as a refiner and purifier of silver : 
 and he shall purify the sons of Levi, and purge them as 
 gold and silver, that they may offer unto the Lord an offering 
 in righteousness. Then shall the offering of Judah and Je- 
 rusalem be pleasant unto the Lord, as in the days of old, as 
 in former years. And I will come near to you to judgment ; 
 and I will be a swift witness against the sorcerers, and 
 against the adulterers, and against false swearers, and against 
 those that oppress the hireling in his wages, the widow, and 
 the fatherless, and that turn the stranger from his right, and 
 fear not me, saith the Lord of hosts. 
 
 For behold, the day cometh that shall bnrn as an oven ; 
 and all the proud, yea all that do wickedly shall be stubble ; 
 and the day that cometh shall burn them up, saith the Lord 
 of hosts, that it shall leave them neither root nor branch. 
 But unto you that fear my name shall the Sun of Righteous 
 ness arise with healing in his wings ; and ye shall go forth, 
 and £row up as calves of the stall ; and ye shall tread down 
 the wicked: for they shall be ashes under the soles of your 
 feet in the day that I shall do this, saith the Lord of hosts. 
 Remember ye the law of Moses my servant, which J com- 
 manded unto him in Horeb for all Israel, with the statutes 
 and judgments Behold, I will send you Elijah the prophet 
 
MESSIANIC PROPHECIES. 223 
 
 before the coming of the great and dreadful day of the Lord, 
 And he shall turn the heart of the fathers toward the chil- 
 dren, and the heart of the children to the fathers, lest I come 
 and smite the earth with a curse. 
 
 The Messiah. — And there shall come forth a rod out of 
 the stem of Jesse, and a Branch shall grow out of his roots; 
 and the spirit of Yehovah shall rest upon him, the spirit 
 of wisdom and understanding, the spirit of counsel and 
 might, the spirit of knowledge and of the fear of the Lord; 
 and shall make him of quick sagacity in the fear of Ye- 
 hovah, and he shall not judge after the sight of his eyes, 
 neither reprove after the hearing of his ears ; but with right- 
 eousness shall he judge the poor, and reprove with equity 
 for the meek of the earth ; and he shall smite the earth with 
 the rod of his mouth, and with the breath of his lips shall he 
 slay the wicked. And righteousness shall be the girdle of 
 his loins, and faithfulness the girdle of his reins. 
 
 The wolf also shall dwell with the lamb, and the leopard 
 shall lie down with the kid ; and the calf and the young lion 
 and the fatling together ; and a little child shall lead them. 
 And the cow and the bear shall feed ; their young ones shall 
 lie down together ; and the lion shall eat straw like the ox. 
 And the sucking child shall play on the bole of the asp, and 
 the weaned child shall put his hand on the cockatrice' dem 
 Thev shall not hurt nor destroy in all my holy mountain : 
 for the earth shall be. full of the knowledge of Yehovah 
 as the waters cover the sea. 
 
 Behold, tbe days come, saith the Lord, that I will raise 
 unto David a righteous Branch, and a King shall reign and 
 prosper, and shall execute justice and judgment in the earth. 
 In his days Judah shall be saved, and Israel shall dwell safe- 
 ly : and this is his name whereby he shall be called, THE 
 LORD OUR RIGHTEOUSNESS, YEHOVAH— TSID- 
 KENU. 
 
 Behold, a king shall reign in righteousness, and princes 
 shall rule in judgment, and a man shall be as a hiding place 
 from the wind ; and a covert from the tempest ; as rivers of 
 water in a dry place, as the shadow of a great rock in a 
 weary land. Then judgment shall dwell in the wilderness 
 and righteousness remain in the fruitful field. And the work 
 of righteousness shall be peace : and the affect of righteous- 
 ness, quietness and assurance forever. And my people shall 
 dwell in a peaceable habitation, and in sure dwellings, and 
 in quiet resting-places. 
 
224 MESSIANIC PROPHECIES. 
 
 Thus saith the Lord, It is a light thing that thou shouldst 
 be my servant to raise up the tribes of Jacob, and to restore 
 the preserved of Israel; I will also give thee for a light to the 
 Gentiles, that thou mayst be my salvation unto the end of 
 the earth. For the Lord promised unto Abraham, saying, 
 In blessing I will.bless thee, and in multiplying I will mul- 
 tiply thy seed as the stars of heaven, and as the sand which 
 is on the seashore. And thy seed shall possess the gates of 
 his enemies. And in thy seed shall all the nations of the 
 earth be blessed, because thou hast obeyed my voice. 
 
 The Thrones. — Ij Danield, behel till the thrones were 
 cast down, and the ancient of days did sit, whose garments 
 were white as snow, ane the hair of his head like the pure 
 wool; his throne was like the fiery flame, and his wheels as 
 burning fire. A fiery stream issued and came forth before 
 him ; thousand thousands ministered unto him, and ten 
 thousand times ten thousand stood before him ; the judg- 
 ment was set and the books were opened. 
 
 I beheld then because of the voice" of the great words 
 which the horn spake ; I beheld even till the beast was slain, 
 and his body destroyed and given to the burning flame. 
 
 As concerning the rest of the beasts, they had their domin- 
 ion taken away; yet their lives were prolonged for a season 
 and a time. 
 
 I saw in the night visions, and, behold, one like the son 
 of man came with the clouds of heaven, and came to the an- 
 cient of days, and they brought him near before him. And 
 there was given him dominion, and glory, and and a king- 
 dom, that all people, nations, and languages should serve 
 him ; his dominion is an everlasting dominion, which shall 
 Dot pass away, and his kingdom that which shall not be de- 
 stroyed. 
 
 Now as I, Ezekiel, beheld the living creatures, behold one 
 wheel upon the earth by the living creatures, with his four 
 faces. The appearance of the wheels and their work was 
 like unto the color of a beryl ; and they four had one like- 
 ness ; and their appearance and there work was as a wheel 
 in the middle of a wheel. When they went, they went upon 
 their four sides, and they turned not when they went. 
 
 As for their rings they were so high that they were dread- 
 ful ; and their rings were full of eyes round about them four, 
 and when the living creatures went, the wheels went by 
 them ; and wheu the living creatures were lifted up from 
 the earth, the wheels were lifted up. 
 
MESSIANIC PROPHECIES. 225 
 
 And above the firmament that was over their neads was 
 the likeness of a throne, as the appearance of a sapphire 
 stone : and upon the likeness of the throne was the likeness 
 as the appearance of a man above upon it And I saw as 
 the color of amber, as the appearance of fire round about 
 within it, from the appeal ance of his loins even upward, I 
 saw as it were appearance of fire, and it had brightness 
 round about. 
 
 As the appearance of the bow that is in the cloud in the 
 day of rain, so was the appearance of the brightness round 
 about. This was the appearance of the likeness of the glory 
 of the Lord. 
 
 The True Saviour- — Thus saith Yehovah the King of Is- 
 rael, and his Redeemer Yehovah of hosts : I am the first, 
 and I am the last, and beside me there is no God. I, even 
 I, am Yehovah. and beside me there is no savior. I have 
 declared, and have saved. 
 
 And Yehovah shall be King over all the earth ; in that 
 day shall there be one Yehovah, and his name one. 
 
 Thus saith Yehovah, your Redeemer, the Holy One Of Is- 
 rael ; for your sake I have sent to Babylon, and have brought 
 down all their nobles and the Chaldeans. 
 
 One shall say, I am Yehovah' s ; and another shall call 
 himself Jacob; and another shall subscribe with his hand 
 unto Yehovah, and surname himself with the name of Israel. 
 The God of Israel, Yehovah of hosts is his name. O Jacob, 
 my called one; I am the first, and I am the last. 
 
 The Great Battle,— And at that time shall Michael stand 
 up, the great prince which standeth for the children of thy 
 people, and there shall be a time of trouble, such as there 
 never was since there was a nation even to that same time : 
 and at that time thy people shall be delivered, every one 
 that shall be found written in the book. 
 
 And many of them that sleep in the dust of the earth shall 
 awake, some to everlasting life, and some to shame and ev- 
 erlasting contempt. And they that be wise shall shine as 
 the brightness oi the firmament ; and they that turn many to 
 righteousness, as the stars forever and ever. 
 
 But thou, O Daniel, shut up the words, and seal the book, 
 even unto ihe time of the end; many shall run to and fro, 
 and knowledge shall be increased. Then I Daniel looked, 
 and behold, there stood other two, the one on this side of 
 the bank of the river, and the other on that side of the bank 
 of the river. And one said to the man clothed in linen, 
 
226 MESSIANIC PROPHECIES. 
 
 which was upon the waters of the river, How long shall it 
 be to the end of these wonders? And I heard the man 
 clothed in linen, which was upon the waters of the river, 
 when he held up his right hand, and his left hand unto 
 heaven, and sware by him that liveth forever, that it shall 
 be for a time, times, and a half; and when he shall have ac- 
 complished to scatter the power of the holy people, all these 
 things shall be finished. 
 
 Gog and MagOg. — And the word of Yehovah came unto 
 me, saying, Son of man, set thy face against Gog, the land 
 of Magog, the prince of Rosh, Meshech and Tubal, and say, 
 Thus saith the Lord God, behold I am against thee, O Gog, 
 prince of Rosh, Meshech, and Tubal ; and I will turn thee 
 back, and put hooks into thy jaws, and I will bring thee 
 forth, and ail thine army, horses and horsemen, all of them 
 clothed with all sorts of armour, a great company with buck- 
 lers and shields, all of them handling swords. Persia, Ethi- 
 opia, and Phut with them, Gomer with his bands, the house 
 ofTogarmahof the north quarters, and all his bands and 
 many people. 
 
 Surelv in that day there shall be a great shaking in the 
 land of Israel, so that the fishes of the sea, and the fowls of 
 heaven, and the beasts of the field, and all the men that are 
 on the face of the earth, shall shake at my presence, and the 
 mountains shall fall down and the towers shall fall. And I 
 will call for a sword against Gog throughout all my moun- 
 tains, every man's sword shall be against his brother. And 
 I will plead against him with pestilence and with blood ; and 
 I will rain upon him, and upon his bands, and upon he 
 many, people who are with him, an overflowing rain, and 
 great hail-stones, fire and brimstone. Thus will I magnify 
 myself, and sanctify myself, and I will be known in the eyes 
 of many nations, and they shall know that I am Yehovah. 
 
 And they that dwell in the cities of Israel shall go forth, 
 and set on fire and burn the weapons, both the shields and 
 the bucklers, the bows and the arrows, and the javelins and 
 spears, and they shall make a fire of them seven years, Thus 
 saith the Lord God, Speak unto the fowl of every wing, and 
 to every beast of the field, Assemble yourselves, from every 
 side, to my slaughter that I sacrifice for you, even a great 
 sacrifice upon the mountains of Israel, that ye may eat the 
 flesh of the mighty and drink the blood of the princes 
 of the earth, of rams, of bullocks, all of them fatlmgs 
 of Bashan. 
 
MESSIANIC PROPHECIES. 227 
 
 The Battle at Jerusalem, For Yehovah will gathei 
 
 all nations against Jerusalem to battle, and the city shall be 
 taken, and the houses rifled, and the women ravished, and 
 half of the city shall go forth into captivity, and the residue 
 of the people shall not be cut off from the city. Then shall 
 Yehovah go forth, and fight against those nations, as when 
 he fought in the day of battle. And his feet shall stand in 
 that day upon the mount of Olives, which is before Jerusalem 
 on. the east, and the mount of Olives shall cleave in the 
 midst thereof towards the east,, and towards the west, and 
 there shall be a great valley, and half of the mountain shall 
 remove toward the north, and half of it toward the south. 
 And ye shall flee to the valley of the mountains ; for the val- 
 ley of the mountains shall reach unto Azal ; yea, ye shall 
 flee, like as ye fled before the earthquake in the days of Uz- 
 ziah king of Judah : and the Yehovah my God shall come, 
 and all the saints with thee. 
 
 And it shall come to pass in that day, that it shall be 
 evenly light over the parts of the earth. And living waters 
 shall go out from Jerusalem ; half of them toward the East- 
 ern sea, and half of them toward the hinder sea ; in summer 
 and in winter it shall be. 
 
 And the land shall be turned as a plain from Geba to 
 Rimmon south of Jerusalem ; and it shall be lifted up, and 
 inhabited in her place, from Benjamin's gate unto the place 
 of the first gate, unto the corner gate, and from the tower of 
 Hananeel unto the king's winepresses. And the men shall 
 dwell in it, and there shall be no more utter destruction : 
 but Jerusalem shall be safely inhabited. And this shall be 
 the plague wherewith the Lord will smite all the people that 
 have lought against Jerusalem ; their flesh shall consume 
 away while they stand npon their feet, and their eyes shall 
 consume away in their holes, and their tongues shall con- 
 sume away in their mouth. And it shall come to pass in 
 that day, that a great tumult from the Lord shall be among 
 them; and they shall lay holdeveryone on the hand of his 
 neighbor, and his hand shall rise up against the hand of his 
 neighbor. And Judah also shall fightat Jerusalem ; and the 
 wealth of all the heathen round about shall be gathered to- 
 gether, gold and silver, and apparel in great abundance. 
 
 And it shall come to pass that everyone that is left of alt 
 the nations which came against Jerusalem, shall even go up 
 from year to year to worship the Kintne Yehovah ofhosts,, 
 and to keep the feast of the tabernacles. 
 
228 MESSIANIC PROPHECIES. 
 
 The Christian teachers claim that the following verses were 
 fulfilled by Jesus of Nazareth eighteen hundred years since. 
 
 The Seed of Woman.— And I will put enmity between 
 thee and the woman, and between thy seed and her 
 seed , it shall bruise thy head, and thou shalt bruise 
 its heel. 
 
 The sceptre shall not depart from Judah, nor a law- 
 giver from betweeu his feet; until the coming to Shi- 
 loh, and unto him shall the gathering of the people 
 be. 
 
 I will rise them up a prophet from among their 
 brethren, like unto Moses, and I will put my words 
 in his mouth ; and he shall speak unto them all that 
 I command him. And it shall come to pass that 
 whosoever will not hearken unto my words which he 
 shall speak in my name, I will require it of him. 
 
 But thou, Bethlehem, Ephratah, though thou be 
 little among the thousands of Judah, yet out of thee 
 shall he come forth that is to be ruler in Israel. 
 
 Therefore the Lord himself shall give you, Ahaz, a 
 sign ; Behold, a young woman, almeh, shall conceive 
 and bear a son, and shall call his name Immanuel. 
 Butter and honey shall he eat that he may know to 
 refuse the evil and choose the good. 
 
 (And Mary brought forth a son, and they called his 
 name Jesus or Saviour. 
 
 When Israel was a child, then I loved him, and 
 called my son out of Egypt. As they called them, so 
 they went from them ; they sacrificed unto Baalim, 
 and burned incense to graven images. 
 
 Thus saiththe Lord ; A voice was heard in Ramah, 
 lamentation, and bitter weeping ; Rachel weeping 
 for her children , refused to be comforted for her chil- 
 dren, because they were not. 
 
 The voice of him that crieth in the wilderness, Pre- 
 pare ye the way of the Lord, make straight in the 
 desert a highway for our God. Every valley shall be 
 exalted, and every mountain and hill shall be made 
 low ; and the crooked shall be made straight, and the 
 rough places plain. And the glory of the Lord shall 
 be revealed, and all flesh shall see it together ; for 
 the mouth of the Lord hath spoken it. 
 
 Behold, I will send my messenger, and he shall pre- 
 pare the way before me : and the Lord, whom yeseek, 
 shall suddenly come to his temple. 
 
MESSIANIC PROPHECIES. 229 
 
 Behold I will send you Eiijah the prophet before 
 Jthe coming of that great and dreadful day of Yeho- 
 vah. 
 
 And I will shake all nations, and the desire of all 
 nations shall come : and I will fill this house with 
 glory, saith the Lord of hosts. 
 
 Behold my servant whom I uphold ; mine elect, in 
 whom my soul delightetli ; I have putmy spirit upon 
 him : he shall bring forth judgment to the Gentiles. 
 He shall not cry, nor lift up, nor cause his voice to 
 be heard in the street. A bruised reed shall he not 
 break, and the smoking flax shall he not quench ; he 
 shall bring forth judgment unto truth. 
 - The spirit of the Lord God is upon me, because Ye- 
 hovah hath anointed me to preach good tidings to 
 the meek, he hath sent me to bind up the broken- 
 hearted, to proclaim liberty to the captives and the 
 opening of the prisons to them that are bound. 
 
 Then the eyes of the blind shall be opened, and the 
 ears of the deaf shall be unstopped. Then shall the 
 lame man leap as a hart, and the tongue of the dumb 
 sing. 
 
 Many are the afflictions of the righteous : but the 
 Lord delivereth him out of them ; he keepeth all his 
 bones, not one of them is broken. They pierced my 
 hands and feet, they part my garments among them 
 and cast lots upon my vesture, 
 
 For thou wilt not leave my soul in hell, neither wilt 
 thou suffer thine holy one to see corruption. Thou 
 wilt show me the path of life ; in thy presence is ful- 
 ness of joy ; at thy right hand there are pleasures for- 
 ever more. 
 
 Rejoice greatly, O daughter of Zion; shout, O 
 daughter of Jerusalem ; behold, thy king cometh un- 
 to the : he is just, <and having salvation ; lowly, and 
 riding upon an ass, and upon a colt the foal of an ass. 
 
 Seventy sevens are determined upon thy people , 
 and upon the holy city, to finish the transgression, 
 and to make and end of sin, and to make reconcilia- 
 tion for iniquity, and to bring in everlasting righte- 
 ousness, and to seal up the vision and prophecy, and 
 to anoint the Most Holy. Know therefore, and un- 
 derstand, that from the going forth of the command- 
 ment to restore and to build Jerusalem, unto the 
 
230 MESSIANIC PROPHECIES. 
 
 Messiah the Prince, shall be seven sevens, and three- 
 score and two sevens ; the street shall be built again, 
 and the wall even in troublous times. And after 
 three score and two sevens shall Messiah be cut off, 
 and nothing remains to him ; and the people of the 
 prince that shall come shall destroy the city and the 
 sanctuary ; and the end thereof shall be with a flood, 
 and unto the end of the war desolations are deter- 
 mined. And he shall confirm the covenant with 
 many for one week ; and in the midst of the week he 
 shall cause the sacrifice and the oblation to cease, and 
 for the overspreading of abominations he shall make 
 it desolate, even unto the consummation, and that de- 
 termined shall be poured upon the desolate. Dan. 9. 
 
 The following passages are the ones usually referred to Jesus : 
 General ones declaring the coming of a Messiah, Gen. 3. 15; 
 Deut. 18. 15; Ps. 89. 20; Is. 2. 2; 9. 6;— the nation, tribe, and fam- 
 ily he was to descend from, Gen. 12. 3; 49. 8; the time when he 
 was to appear, Dan, 9. 24; Mai. 3. 1; the place of his birth, Mic. 5. 
 2; that a messenger should go before him, Is. 40. 3; Mai. 3. 1; 4. 
 5; that he was to be born of a virgin, Is. 7.14; that there should 
 be a massacre at Bethlehem, Jer. 31. 15; that he should be car- 
 ried into Egypt, Hos. 11. 1; that he should be hated and perse- 
 cuted, Ps. 22. 6; 35. 7. 12; 109. 2; Is. 49. 7; 53. 3; that the Jews and 
 Gentiles should conspire to destroy him, Ps. 2.1; 22.12; 41. 5; 
 that he should ride triumphantly into Jerusalem, Ps. 8.2; Zech. 
 9. 9 : that he should be sold for thirtypieces of silver, Zeeh. 11. 
 12; that he should be betrayed by one of his own familiar friends, 
 Ps. 41. 9; 55. 12; that his disciples should forsake him, Zech. 13. 
 7; that he should not plead upon his trial, Is. 53. 7; that he 
 should be scourged, Is. 50. 6; that he should be crucified, Ps. 22. 
 14, 17 ; that they should offer him gall and vinegar to drink, Ps. 
 22. 15; 69, 21; that they should part his garments, and cast lots 
 Tipon his vesture, Ps. 22. 18; that he should be mocked by his ene- 
 mies, Ps. 22. 16; 109. 25; that his side should be pierced, Zech. 12. 
 10; also his hands and his feet, Ps. 22. 16; Zech. 13. 6; that he 
 should be patient under his sufferings. Is. 53. 7; that a bone of 
 him should not be broken, Ps. 34. 20; that he should die with 
 malefactors, Is. 53. 9, 12; that he should be buried with the rich, 
 Is. 53. 9: that he should rise again from the dead, Ps. 16. lOt that 
 the potter's field should be bought with the purchase money. 
 Zech. 11. 13. 
 
THE CONTRAST. 231 
 
 The Contrast. — By the side of the magnificent 
 descriptions of the New Heavens and New Earth, 
 the universal kingdom of happiness and peace, we 
 have now placed the tragical pictures of sorrow 
 and failure which the Christian world has applied 
 to Jesus of Nazareth, and his career eighteen hun- 
 dred years since. We have to inquire whether the 
 fulfilment of such a very small proportion of the 
 prophecies was sufficient to establish his claim to 
 the Messiahship at that time; and also to consider 
 the question of a second coming. 
 
 The fulfilled passages number less than the one 
 sixth part of the whole messianic prophecies. For 
 every verse claimed as fulfilled, there are five ver- 
 ses which no one would have the hardihood to 
 claim were in any manner fulfilled. But the case 
 is much worse than the mere comparison of num- 
 bers would indicate. For not one of these claimed 
 verses contains the promise of any thing good for 
 mankind. A large part of them refer to such per- 
 secutions as have been the common lot of those 
 who attempted to reform the institutions of men. 
 They were not one whit more true of Jesus than 
 they were of a hundred other men. No one can 
 read history and remain blind to this fact. 
 
 And where the prophecies seemed to be definite 
 and circumstantial, examination shows they were 
 not so. To name a child Jesus, is not to fulfil a 
 passage which says he shall be called Emanuel, for 
 the two names are not equivalents, they do not 
 mean the same thing at all. The Roman soldiers 
 cast lots upon his vesture, but so they did upon 
 other criminals which they executed. They gave 
 him vinegar to drink. That also was their practice 
 with others. If the passage H Out of Egypt I called 
 
232 SEPHERVA. 
 
 my son," applied to Jesus, then he offered sacri- 
 fices to graven images, for this is affirmed in the 
 next verse. Such things as these could not pos- 
 sibly serve to distinguish the Messiah from other 
 men. 
 
 The whole of the 53rd chapter of Isaiah has been 
 referred to Jesus. But the beginning of that pas- 
 sage says that it is speaking of some one who is 
 styled "My servant." And seven times in the chap- 
 ters just preceding this, Yehovah has declared that 
 the nation of Israel is his servant. To say that this 
 chapter refers to the Messiah, is to contradict the 
 direct words of Yehovah himself. 
 
 It is true that two hundred years after the time 
 of Isaiah, through another prophet, Zechariah, we 
 are told that the Branch (Zemach) is my servant. 
 But Zechariah also says that this Branch is Joshua 
 the son of Josedak the high priest. He therefore 
 could not be the great Messiah. 
 
 The Jewish people in themselves, have fulfilled 
 the 53rd chapter of Isaiah to the very letter. But 
 Jesus did not. For it says that after his sufferings 
 he should see his children and prolong his days. 
 But Jesus never had any children, and he died at 
 the early age of thirty three. It has been preten- 
 ded that his children means the church, that is, 
 while the suffering were literal and real, the bles- 
 sings were only figurative ! 
 
 At the end of his life, Jesus seemed to realize 
 that he could not fulfil the messianic prophecies, 
 for he declared that his kingdom was not of that 
 age, but that he would come to establish it in pow- 
 er. Whatever may have been the cause of his 
 failure, the facts of the history can not be trav. 
 ersed. We must explain it by saying that his mis. 
 
THE KINGDOM LITERAL. * 233 
 
 sion was to offer the kingdom to that generation 
 before their long dispersion, but that the Jewish 
 mind could not then accept the terms and condi- 
 tions which he proposed. The Jews could not see 
 that a disconnected collection of moral precepts, 
 and the healing of a few sick people, would deliver 
 them from the hard yoke of Roman power, and 
 from the multiform evils that cursed their social 
 and political life. 
 
 And so, guided by fanatical bigotry and blind 
 hate, they put him to the horrible death of cruci- 
 fixion. He died because he was true to the spirit- 
 ual light within him, a light which could not pene- 
 trate or dissipate the darkness of that age. 
 
 A little further on we shall consider the question 
 of a Second Coming. We must here notice how 
 Christians have turned aside the obvious meaning* 
 of the prophets. For they claim that the prophecies 
 apply to the Church ; that it is the true Israel. 
 
 How false this claim has always been, is seen 
 from the direct words of Yehovah. For he says 
 that in the day that the Messiah appears, in that 
 veTy age, and not eighteen hundred years after- 
 ward, he will set forth his hand and gather the 
 twelve tribes of Israel, the ten lost tribes as well 
 as the tribes of Judah and Benjamin ; and plant 
 them forever in the land in which their fathers 
 have dwelt, upon the mountains of Israel, and that 
 he will there establish them as at the first, and 
 that they shall no more be two nations, and they 
 shall not again be plucked up, but shall dwell in 
 safety forever. If this language has not a literal 
 meaning, then it would be impossible for God to 
 find words in the whole oompass of human lan- 
 guage, by which a literal meaning could be ex- 
 
 i 
 
234 * SEPHERVA. 
 
 pressed. The promise is repeatedly expressed in 
 the strongest terms. Indeed, to use the words of 
 another, those who assent to the true laws of lan- 
 guage and of symbols, will no more deny or doubt 
 that the prophecies teach that the Israelites are to 
 be actually restored, than those who assent to the 
 definitions and axions of geometry will deny the 
 demonstrations founded on them. 
 
 Jesus choose twelve apostles, to rule over the 
 twelve tribes of Israel. But they did not gather 
 the tribes, they never ruled them, they did not or- 
 ganize the church into twelve departments after 
 the one divine model ; six of them sunk out of 
 sight without leaving a trace of their history or of 
 their personal character ; and since the days of 
 the apostles the church has never had twelve de- 
 partments, twelve doctrines, twelve rulers, twelve 
 symbols, or indeed twelve anything. 
 
 If the restoration of the people of Israel has on- 
 ly a spiritual sense, and means the Christian church, 
 then the carrying away of Israel to Babylon was 
 only in a spiritual sense, and not literal. For the 
 some prediction speaks of both the dispersion and 
 the restoration. If Shalmaneser and Nebuchad- 
 nezzar only took the Christian Church, and not the 
 literal cities of Samaria and Jerusalem, then and 
 only then, may we interpret the prophecies to 
 mean that the Church is to be enlarged and re- 
 stored, instead of the literal people of Israel, and 
 the literal cities of Palestine. 
 
 The church has persistently done all of the things 
 which Jesus forbade in his followers. 
 
 The prophets assert in the most positive manner 
 that the kingdom of Messiah shall be one of uni- 
 versal peace. Nation shall not lift up sword against 
 
& 
 
 THE TRUE MESSIAH. 235 
 
 nation, neither shall they learn war any more. But 
 every Christian Nation, without exception, has en- 
 gaged in repeated wars, and its priests have sanc- 
 tioned these wars. (Christian nations still fight 
 with the skill of demons, and Christian sects still 
 quarrel with malignant hate, in this year after 
 Christ 18S1. In the light of these facts, to call the 
 Christian Church the kingdom of the Messiah, is 
 to utter an atrocious falsehood. 
 
 Nor does the Christian religion, as explained by 
 its teachers, contain the foundations upon which 
 the Kingdom is to be laid. For it does not con- 
 tain any provisions, or principles, or laws, which 
 could be formulated into a system and applied in 
 a literal kingdom as its constitution. All things 
 must be made new. The confused Babel of Christ- 
 ian sects can not be patched up into the New Je- 
 rusalem. 
 
 It is as easy to distinguish between the figura- 
 tive and the literal language of the prophets, as it 
 is to distinguish these in the common speech of 
 every day life. When the prophets speak of a 
 great day of burning, against the wicked, they no 
 more mean a fire like that of wood and coal, than 
 when we now speak of " burning hate,'' " fiery 
 passions," " getting into hot water." The figure 
 of speech means that a force would be used suffi- 
 cient to destroy the evil referred to. 
 
 The True Messiah. — The prophets have a great 
 deal to say about the coming Kingdom, and but a 
 very little to say about the King who was to be 
 its great founder. And we have a right to think 
 that this shows that the kingdom was much more 
 important than the king. In contradiction to the 
 prophets, the Christain world centered all of its 
 
236 SEPHERVA. 
 
 hopes in a person, and has cared little for the om- 
 nipotent and immortal system of truth and life 
 which he was to establish. 
 
 In all the Hebrew prophets, there is not even a 
 hint that the Messiah was to be a God, or any- 
 thing more than an extraordinary man, excelling 
 all other men in his wisdom, his loftiness of pur- 
 pose, and the enduring benificence of his govern- 
 ment. Had the prophets foretold that God him- 
 self was to come as the Messiah, the Jews could 
 not have failed to read it ; but they had no such 
 expectation. 
 
 If we are told that the Divinity of the Messiah 
 was not to be revealed until his appearance, then 
 we ask how could God come and live here in a 
 body, and yet not say one single thing which men 
 did not know before ? Is so God much more ignorant 
 than any one of the ten thousand scientific men 
 who are living to-day ? He, the Creator of the 
 World, stands thirty years among men, speaking 
 familiarly three languages, and yet does not so 
 much as explain how a single plant grows, or a 
 single pebble is formed. How could he have 
 avoided displaying his superior knowledge, when 
 he so constantly used these natural objects to il- 
 lustrate his discourses ? 
 
 Healing a few sick people by miraculous power 
 was a poor substitute for great sanitary systems, 
 which should banish disease, and its causes from 
 the world. 
 
 A few noble precepts about love and unselfish- 
 ness have proved powerless against the organized 
 injustice of governments and aristocracies of 
 wealth, which have ground down the life and fed 
 on the spoils of the people. 
 
PLAN OF SALVATION. 237 
 
 The command to be perfect, even as your Fa- 
 ther in heaven is perfect, was a poor substitute 
 for a system of integral education, which should 
 secure to every child the glory of a mind and body 
 trained and developed in perfect symmetry. 
 
 To bless little children, and say " Of such is the 
 kingdom of Heaven," seems like a dreadful mock- 
 ery in a Christian civilization which allows one 
 half of the children to die before the age of five 
 years, from easily preventible causes of disease. 
 
 -The spasm of conversion and the hope of escap- 
 ing hell, was but a sad substitute for the spiritual 
 unity of mankind and the conscious and perpetual 
 communion with the angelic world. The scope of 
 religion is immensely broader and deeper than the 
 Christian definition and example. 
 
 No system of doctrines and of life was formula- 
 ted by Jesus. Cut off while his mission was scarce- 
 ly begun, the work was left to other hands. Christ- 
 ianity was molded into form by monastic teachers, 
 who substituted impractical and false dogmas for 
 the simple precepts of their professed master. 
 These impostors put forth the dogmas expressed in 
 the phrases "Saved by the blood of Christ,' 7 "Jus- 
 tified by Faith," " By the deeds of the law no flesh 
 shall be justffied," "Vicarious Atonement," "Christ 
 our substitute,'' "Imputed Righteousness," " Mys- 
 tery of Godliness." Not one of these formed any 
 part of the teachings of Jesus. Not one of them 
 belonged to the character of that Messiah who was 
 foretold by the prophets. There is not a single 
 passage in the old Testament which says that the 
 Messiah should be offered as a sacrifice for the 
 sins of men, and that through this substitution 
 they were to gain admittance to heaven. According 
 
238 SEPHERVA. 
 
 to christian teaching, their master preached three 
 years without once stating the central doctrine on 
 which the Plan of Salvation rests. 
 
 The writer of the first fourteen Epistles of the 
 New Testament sums up his own teachings in 
 these words : "We know that a man is not justi- 
 fied by the works of the law, but by the faith of 
 Jesus Christ, for by the works of the law shall no 
 flesh be justified. For through the law I am dead 
 to the law. If righteousness come by law, then 
 Christ is dead in vain. Christ is the end of the 
 law for righteousnes, to every one that believeth. 
 Ye are become dead to the law and delivered from 
 it. A man is justified by faith without the deeds 
 of the law. If ye are led by the spirit, ye are not 
 under the law. The law was a schoolmaster to 
 bring us to Christ, but after that faith is come, we 
 are no longer under a schoolmaster. Ye are not 
 under the law, but under grace. We are justified 
 by the blood of Christ, who is our propitiation, 
 and who bore the curse of the law for us-. With- 
 out the shedding of blood there is no remission of 
 sins." Such are the doctrines which that writer 
 attempts to support through his Epistles by a ser- 
 ies of the most amazing sophistries and false quo- 
 tations that ever found expression in words. Upon 
 these doctrines the Christian theology was founded 
 and by these texts it was defended. We must re- 
 member that the writer of these epistles spoke 
 wholly by his own authority, that he did not claim 
 and did not show the authority of inspiration. And 
 against his teachings stand the express and un- 
 equivocal declarations of Jesus, in these words : 
 u Think not that I came to destroy the law, but to 
 fulfil. For truly I say unto you : Till heaven and 
 
PLAN OF SALVATION. 239 
 
 earth pass away, not one jot or tittle shall pass 
 from the law, till all things be accomplished. Who- 
 soever shall do and and teach the commandments 
 of the law, shall be called great in the kingdom 
 of heaven. If thou wilt have eternal life, obey 
 the commandments given by Moses, these do and 
 thou shalt live. Ye must obey the law more fully 
 and more in its spirit, then even the strict Phari- 
 sees. 
 
 It is impossible to reconcile these teachings of 
 Jesus with those of the Epistles. For a law can 
 not be destroyed or set aside by being obeyed. 
 The law of seeing requires that light should enter 
 the eye. We do not set the law aside by going 
 into a room which is full of light. We have obeyed 
 the law, but it still remains in force. The spiritual 
 laws are as much a part of man's spirit, as the 
 laws of vision are inseparable from the eye. Take 
 away the laws, and our spirits would have neither 
 action, power, or even existence. 
 
 But long before the time of Jesus, we find that 
 Yehovah himself had declared the truth, through 
 Ezekiel, in these words : 
 
 " Yet say ye, Why ? doth not the son bear the 
 iniquity of the father ? 
 
 When the son hath done that which is lawful 
 and right and hath kept all my statutes, and hath 
 done them, he shall surely live. The soul that 
 sinneth, it shall die. The son shall not bear the 
 iniquity of the father, neither shall the father bear 
 the iniquity of the son : the righteousness of the 
 righteous shall be upon him, and the wickedness 
 of the wicked shall be upon him. 
 
 But if the wicked will turn from all his sins that 
 he hath committed, and keep all my statutes, and 
 
240 SEPHERVA. 
 
 do that which is lawful and right, he shall surely 
 live, he shall not die. All his transgressions that 
 he hath committed, they shall not be mentioned 
 unto him : in his righteousness that he hath done 
 he shall live." 
 
 And David says " The Law of Yehovah is per- 
 fect, giving peace to the soul, the commandment 
 of Yehovah is clear, enlightening the eyes. They 
 are sweeter than honey, and in keeping them there 
 is great reward. 
 
 The Christians have coolly rejected the teach- 
 ings of Yehovah and of Jesus, and put in their 
 place the opposite doctrines of the Epistles. 
 
 Justice demands that those who have sinned 
 shall be punished. But says Dr. Hodge, an emi- 
 nent theologian, " Unless the Redeemer was a sa- 
 crifice on whom our sins were laid, who bore the 
 penalty we had incurred, it is no atonement. He 
 suffered the penalty of the law in our stead." The 
 punishment of all our guilt was absolutly and ac- 
 tually borne by Christ," says another equally dis- 
 tinguished Christian preacher. To this it must be 
 answered that, The satisfaction by substitution is 
 impossible. If the law had said that either we or 
 a substitute should die, this might be, but it said 
 no such thing. The law is before us, and we see 
 with our own eyes that it contains no such clause. 
 If I cut off my finger, than it will be my finger 
 that will perish, it will not be the finger of my 
 neighbor. It is true that indirectly my neighbor 
 may suffer, just as other parts of my own body 
 might suffer, from the loss of the finger. 
 
 It has been supposed that all the sacrifices were 
 types of the Messiah. But the Old Testament does 
 anywhere say or hint such a thing. From the very 
 
PLAN OF SALVATION. 241 
 
 nature of sacrifices it has been proved, in the 
 ninth chapter of this Book, that the Messiah could 
 not be a sacrifice. 
 
 We must judge of the character of the Messiah 
 by the nature of the government which he was to 
 establish. It involves the unfolding of new forms 
 of knowledge as the basis of a new life. It has 
 been falsely taught that Love was the one distin- 
 guishing element in his character. But Yehovah 
 himself has declared differently. Through Isaiah 
 he names four intellectual qualities of the Messiah. 
 These are Wisdom, Sagacity, Counsel, and Know- 
 ledge. With these he mentions only one quality 
 of Love or feeling, and this is the fear of Yehovah, 
 with one of Will, the spirit of might or strength. 
 
 A perfect character must have as much wisdom 
 as love, and as much of will as of either the others. 
 The three are equal parts of the mind, bound to- 
 gether by inseparable laws of action and depen- 
 dence. 
 
 The expectation of the Jews at the present time, 
 (1880) is in harmony with the teachings of the 
 prophets, and with the deductions of science. In 
 the words of a leading Jewish Journal *' The Mes- 
 siah is to be, according to our belief, but a man 
 of marvellous intelligence and power of influence 
 and organization. There is no reason why the 
 prophecies, in which the vast majority of us de- 
 voutly believe, may not be fulfilled in an appar- 
 ently natural and consequent manner." The pro- 
 phets do not predict the exertion of any miracu- 
 lous power in connection with the establishment 
 of the kingdom. If it required a miracle to intro- 
 duce it, then a perpetual miracle would be requir- 
 ed to sustain its activities. The truth is far from 
 
242 SEPHERVA. 
 
 such a notion. For the Kingdom and its laws are 
 a part of a plan which was eternal in the Divine 
 Mind. 
 
 The desolation of Palestine was brought about 
 by the acts of men. It must be restored by the 
 labor of man. But in doing this, man must work 
 after the divine model and then he will have di- 
 vine assistance. 
 
 The idea and the hope for a Messiah were of 
 very gradual devefopment among the ancient Is- 
 raelites, The word Messiah means one who is an- 
 ointed, like the King or the Highpriest. David 
 calls himself the Messiah, and Solomon applies 
 the same term to himself. So did others who could 
 not be regarded as in any way types of the great 
 Deliverer. After the Captivity, the Jews came at 
 length to use the term in an exclusive sense. 
 
 All human history displays the fierce and con- 
 tinued conflict between the lower and the higher 
 powers, between the spheres of darkness and of 
 light in man. At last the great final struggle comes, 
 and the leader of the hosts of light is the Messiah. 
 He must organize the higher faculties and attri- 
 butes of man into the permanent institutions and 
 structure of society, or his triumphs will be as un- 
 stable as the sand, as transitory as a summer va- 
 por. 
 
 Only in this Book of Israel is such a high struc- 
 ture set forth. Only in the Hebrew prophets and 
 nation are its magnificent symbols and types fore- 
 shown with completeness. Yet the hope of a Mes- 
 siah was equally a part of the religious creeds f 
 China, of India, Persia, and Arabia. Thus Kong- 
 fu-tse, in the Tshoung Young, says, " A great 
 Holy One shall appear in the latter days, to whom 
 
A SECOND COMING. 243 
 
 nations look forward as fading flowers thirst for 
 rain. His all penetrating spirit, his prudence, vir- 
 tues and counsel, shall govern the world without 
 the prestige of power. The nations seeing him 
 will prostrate themselves before him ; and hearing 
 him they shall be convinced, and with one voice 
 praise his works. China shall see the rays of his 
 glory approaching, which shall penetrate even to 
 the savage nations, and to the unapproachable 
 wilderness. ,, 
 
 -In the Persian Zend A vesta, we find Zarathustra- 
 saying, " In the last time a man shall appear who 
 will adorn the world with religion and righteous- 
 ness, Kings shall obey him, and all his undertak- 
 ings shall prosper. He shall give victory to true 
 religion. In his time rest and peace shall prevail,, 
 all dissensions cease, and all grievances be done 
 away. 
 
 The Bhuddists of India believe that the next 
 coming will be an incarnation of Bhudda, the same 
 person who founded their religion. 
 
 The Moslems exspect that the Messiah, El Me- 
 di, will appear in 1882, the 1260th year of the 
 Hegira. Then, or in 1885, the false prophet, El 
 Dajal, will appear to oppose him, but will be over- 
 come. 
 
 A Second Coming. — The Hebrew prophets say 
 nothing whatever about a second coming of the 
 Messiah, and the Christian expectations concern- 
 ing it are based wholly upon the New Testament 
 predictions. # 
 
 While Christians accuse the ancient Jews of 
 falsely understanding the prophecies of the first 
 coming to be all literal and material, the Christ- 
 ians themselves do the same thing in regard to 
 
244 SEPHERVA. 
 
 the New Testament predictions of a second com- 
 ing. They have not seen that certain figures 
 which are used must be spiritual and can not be 
 material or physical. 
 
 Four times it is declared " He shall come in the 
 clouds of heaven.'' One of these times it is said 
 that it shall be in the same manner as the disciples 
 saw him ascend from the Mount of Olives, But 
 that was in the daytime and in plain sight of all 
 Jerusalem, and if the clouds were of watery vapor, 
 if the light was material light, then it must have 
 been wittnessed by thousands of Jews. Yet no 
 one saw it except the disciples. And therefore 
 they saw it spiritually just as they saw the trans- 
 figuration, and not physically; even as the prophet 
 Daniel saw the same clouds in a vision. A cloud 
 of light guided the Israelites at the time of the 
 Exodus ; but it seemed only darkness to the 
 Egyptians, like an ordinary cloud. If he comes 
 again in that way, then no one will see him unless 
 their spiritual sight is opened. That the clouds are 
 spiritual clouds, such as we have proved to exist, 
 in the fourth chapter, is conclusively shown by the 
 declaration that " He shall come like a thief in the 
 night." This is also repeated four times, and must 
 be just as true as the other. The peculiarity of a 
 thief's coming is its secrecy, we do not know that 
 he has come until afterwards. If Jesus should 
 come conspicuously in shining rain-clouds, then it 
 would not be like a thief. But if the clouds are com- 
 posed of spiritual light, then only a few will see 
 them when he comes, yet after the kingdom is 
 established, all the nations will both see and real- 
 ize its glory. That would be coming like a thief. 
 
 It is certain that we cannot know in what man- 
 
SECOND COMING 245 
 
 ner the kingdom will come unless we know its 
 plan, its constitution, and its methods of life. 
 Without this knowledge we can not know what 
 means are necessary for its establishment. 
 
 We have proved in the eighth chapter that the 
 plan and laws of that kingdom are now, and al- 
 ways have been, a part of the constitution of man, 
 and that they can only be learned by the methods 
 of science. They are not to be revealed and taught 
 and applied by a miracle. A great spiritual growth, 
 carried on now through long centuries, has pre- 
 pared the minds of multitudes to work in that new 
 creation. Its central impulse and sustaining pow- 
 er is spiritual, its external form is physical and 
 literal. 
 
 That the second coming is to be in the name 
 and authority of Science, is proved by the direct 
 and positive testimony of John in the Apocalypse. 
 Under the first seal he saw one come forth on a 
 white horse, the symbol of pure reason in a living 
 form. His name (or Noma, law) was the Logos. 
 Three hundred years before the time of John's 
 vision, the writings of the Greek Plato had fixed 
 the meaning of this word Logos. It signified the 
 divine Reason and Law, incarnated in men, and 
 embodied in the works of creation. In modern 
 times, this meaning has been still further intensi- 
 fied. The word logos forms the syllable logy, in 
 the termination of English words, and is thus used 
 in naming the many subdivisions of modern sci- 
 ence. For example, the Greek word Ge, means 
 earth, and Logos means science. United they form 
 the word Geology, meaning science of the earth. 
 It was in this name that the Rider on the white - 
 horse fought and won the great battle with the 
 
246 SEPHERVA. 
 
 Beast. The Beast, himself we are told, believed 
 in miracles and used them, his conqueror believed 
 in science. 
 
 The Apocalypse declares that the second coming 
 will be with a "new name." Therefore, He will 
 not come with the name of Jesus or Christ. 
 
 The writer of this Book of Israel privately be- 
 lieves that the same person who appeared eigh- 
 teen centuries since as Jesus of Nazareth was to 
 reappear as the Messiah. That he was to be born 
 and grow up, apparently in the same manner as 
 other men, but that he himself would be distinctly 
 conscious of having pre-existed. His claim to 
 Messiahship would not and could not rest upon 
 the question of his pre-existence, for that is not 
 now capable of scientific demonstration in his 
 case. There is no personal description of Jesus, 
 and if there were, he did not then fulfill enough 
 of the prophecies to establish his claim. In the 
 present age that claim must rest upon the ques- 
 tion of the surpassing clearness of his knowledge 
 of the plan, the laws, and the methods of the king- 
 dom ; his unity of feeling and purpose with its di- 
 vine life ; and his entire and life-long consecration 
 to the work of its establishment. 
 
 The Messiah will not be distinguished for his 
 tact and skill in managing men. For all the arts 
 of diplomacy, the ability to make others believe 
 that which we do not believe ourselves, all these 
 arts of political dexterity can have no part in a 
 kingdom based upon and conducted by the purest 
 truth. They are not to be used to maintain its 
 life and stability, nor must they be used in usher- 
 ing in its existence. But he will show all the at- 
 tractiveness of noble and delicate personal man- 
 
THE NEW COVENANT. 247 
 
 ners, the outward index of that pure heart and 
 clear intellect that must belong to a Sun of Right- 
 eousness. 
 
 His authority will be the truth itself, which is 
 greater than any person. He will not seek to se- 
 cure the worship and adulation of the world. His 
 consciousness of personal supremacy will be en- 
 tirely subordinate to the great work of building 
 the institutions of the new life, and securing their 
 perpetual observance. 
 
 The New Covenant. — The Bible gives a very 
 careful description of the kingdom, and represents 
 it by types which have mathematical exactness. 
 And Yehovah tells us, through, Jeremiah, where 
 the laws of the kingdom may be found, as we see 
 in the following passages : 
 
 "Thussaith Yehovah, 'Behold I will bring back 
 again the captivity of my people Israel and Judah 
 and will cause them to return to the land of their 
 fathers, and they shall possess it. And the city 
 shall be rebuilt upon her own heap of ruins, and 
 the palace shall be inhabited after its ancient man- 
 ner. Behold I will bring the remnants of Israel 
 from the north country, and I will gather them 
 from the farthest ends of the earth. With weep- 
 ing shall they come, and with supplications will I 
 bring them in. I will lead them by brooks of wa- 
 ter in a straight way, where on they shall not 
 stumble, for I am become a father to Israel, and 
 Ephraim is my first-born. 
 
 When that day comes, saith Yehovah, I will 
 make with the house of Israel and with the house 
 of Judah, a new Covenant. Not like the covenant 
 that I made with their fathers in the day that I 
 took hold of them by tneir hand to bring them 
 
248 SEPHERVA. 
 
 out of the land of Egypt, which my covenant they 
 have broken, although I was become their husband, 
 saith Yehovah. That Mosaic covenant was writ- 
 ten upon tables of stone, but this is the covenant 
 that I will make with the house of Israel, I will 
 place my law in their inward nature, and upon 
 their hearts will I write it. And they shall not 
 teach any more every man his neighbor, and ev- 
 ery man his brother, saying, ' Know ye Yehovah/ 
 for they all shall know me, from the least of them, 
 even unto the greatest/ n 
 
 Here we have the express declaration of Yeho- 
 vah himself that the laws of the Kingdom are to 
 be discovered in the constitution of man. In the 
 eighth chapter of this Book these laws are elabor- 
 ately given. All other plans of government and 
 society, ever yet proposed, were the inventions 
 and devices of men. No man had ever before 
 searched in the inner nature of man for the plan 
 and laws of society. No one could therefore show 
 a divine authority for the plan he proposed. Meas- 
 ured by this final and true test, all the past sys- 
 tems and professed attempts to fulfil the Messi- 
 anic prophecies, are proved to have been vain de- 
 lusions or impositions. And if any person claims 
 he is the Messiah,, and yet cannot prove that the 
 plan and laws of society which he proposes are a 
 part of the very constitution of man, and there- 
 fore a transcript of the divine laws, and equally 
 adapted to the people of all nations ; if he can not 
 prove this, then we may be certain that he is 
 either self-deceived, or an impostor. 
 
 The laws and plan of the great kingdom must 
 have the character of universality. They must be 
 equally adapted to the European, the Chinamen, 
 
MOSAIC POLITY. 249 
 
 the Hindoo, the Semite, and the African. If its 
 laws and plans bear the mark of local prejudices 
 and customs, if they are the outgrowth of particu- 
 lar phases of the feeling and thought of some one 
 nation, then they cannot be the guide and stand- 
 ard for the common and universal conduct of the 
 human race. The prophets assert with emphasis 
 that the Kingdom will be universal and will take 
 the place of all others. It must therefore possess 
 the qualities of universal adaptation. It must 
 equally satisfy the rigid scientific analysis of the 
 Englishman, the subtile speculation of the Ger- 
 man, the delicate precision of the Frenchman, the 
 expanding enterprise of the American, and the 
 warm imagination of the Asiatic mind. 
 
 The constitution of man, or the faculties of the 
 human mind, are the same among all men. It is 
 only in the degree to which these faculties are de- 
 veloped that men differ from each other in differ- 
 ent nations and ages. The laws and plan of the 
 kingdom, are a true statement of that constitution, 
 and therefore will never need to be changed, they 
 will permit of the continued development of man 
 through all coming times. 
 
 The Mosaic Polity undertook to establish the 
 unity and fatherhood of God, and the rule of his 
 laws ; the unity of national and domestic life ; 
 civil liberty and political equality ; an elective 
 magistracy, with all officers responsible to their 
 constituents ; universal education with an enlight- 
 ened public opinion ; the sacredness of the family 
 relation; and the inviolability of private and pub- 
 lic property, sustained by universal industry. 
 
 It was for human good, for their own welfare 
 that Yehovah made the provisions of the law. He 
 
 i 
 
250 
 
 SEPHERVA. 
 
 declares of his own character that he is merciful 
 and gracious, long-suffering and abundant in good- 
 ness ; keeping mercy for thousands ; forgiving in- 
 iquity, transgression and sin, and that will by no 
 means clear the guilty. 
 
 In that age, and with the small degree of 
 knowledge which then existed in the world, the 
 Mosaic laws were as well adapted to secure these 
 ends, as any which could have been given. At 
 their conclusion, Moses declared that their bind- 
 ing force arose from their being found in the very 
 very hearts of the people, Deuteronomy, 30. I9. 
 The Messianic kingdom aims to secure the same 
 great ends. It is not a contradiction or setting 
 aside of the Mosaic laws it is only that fuller and 
 complete statement of them w 7 hich is made possi- 
 ble by the enlarged spiritual growth, and the pre- 
 cise scientific knowledge of the present age. It is 
 Yehovah himself who has said, through Jeremiah, 
 that a new covenant should be given. And this 
 word is as true as what he spake through Moses. 
 It will be new in its fulness, its completeness, and 
 its practical results. The Rabbis have taught that 
 the 365 positive and the 248 negative precepts of 
 the Mosaic law, corresponded to the same number 
 of pans which compose the human body. We 
 know this is not the exact number of parts. Yet 
 the chosen people themselves, in the number of 
 their tribes and rulers, and their great national 
 symbols, contained the identical numbers which 
 are now proved by mathematics to constitute the 
 framework and measure of the body and mind of 
 man. The truth is even greater and deeper than 
 the Rabbis imagined. 
 
 The Divine mind is three-fold, it consists of 
 
RITES OF THE LAW. 251 
 
 Wisdom, Love and Will, just as the human mind 
 is constituted. We may be certain that this trin- 
 ity of powers exists, for man is in the divine image, 
 and these form the mind of man. 
 
 The nature of the Divine Mind fits it for a sys- 
 tem of government with parts and officers like 
 those best adapted to the wants of human beings. 
 We must reason here from analogy, for the names 
 of the divine rulers who are directly under Yeho- 
 vah are not revealed in the Bible. The four an- 
 gels, Michael, Phanuel, Gabriel, and Raphael, were 
 and will be, especially interested m the establish- 
 ment of the Kingdom of Israel. 
 
 We may believe that the Messiah was to be the 
 person who is the masculine head of this Earth, of 
 this division of the physical and moral universe. 
 In this sense, he is a representative of Yehovah, 
 with the duty of administering the divine govern- 
 ment on the earth. We may be certain that he 
 will never assume to be God himself ; he will 
 never claim or consent to receive divine honors. 
 The spontaneous love and the intelligent obedi- 
 ence of the world will be given him, and his re- 
 sponse will be in his unselfish devotion to all hu- 
 man interests. 
 
 Rites of the Law. — In the ninth chapter the res- 
 toration of the sacrifices has been described. The 
 rite of circumcision was a sign of the Covenant 
 made with Abraham. That covenant engaged 
 that the posterity of Abraham should forever in- 
 herit and occupy the land of Palestine, and that 
 in them all nations of the earth should be blessed. 
 When the Restoration of Israel takes place, and 
 the Kingdom is set up, then that rite will be no 
 longer required or be practiced, any more than 
 
252 SEPHERVA. 
 
 we would continue to give the presents which 
 were used to witness the title-deed, after we had 
 taken possession of the property. The rite of 
 circumcision mutilated the person, and so in being 
 faithful to that covenant, the Jews have been phy- 
 sically mutilated by their enemies, through num- 
 berless persecutions, down to the time of this 
 writing, 1880. 
 
 Destiny of Nations. — A large part of the Jewish 
 people will return to Palestine within the next 
 twelve years. With them will go a large number 
 of people from England, from the United States, 
 from Scandinavia, and from Germany. These will 
 all accept the laws and the life of the kingdom. 
 The throne of David will be established in its an- 
 cient seat. Three kings ruled Israel while it was 
 a united people ; these were Saul, David, and 
 Solomon. David was regarded as the best type, 
 and hence the Jews still say " David melek Israel 
 havekim, — David ever rules as king of Israel." 
 
 We must notice that Ephraim and Manasseh 
 were reckoned as half tribes, and only counted as 
 one; except in enumerations and allotments, where 
 the tribe of Levi was given a special work, or was 
 distributed among the other tribes. In laying out 
 the land in the New Palestine, the half-iribe of 
 Manasseh takes the place of Levi. In the city, 
 however, Levi takes his regular place, while Eph- 
 raim and Manasseh, are united as the tribe of Jo- 
 seph. The tribe of Levi has the principal charge 
 of the Oblation and Portion for the Prince. The 
 divine laws require that there should never be 
 more than twelve tribes, with twelve princes, 
 twelve places, and twelve symbols. 
 
FUTURE MEASURES. 253 
 
 Both America and England will take a direct 
 part in the restoration of Israel. This is indicated 
 by Isaiah : Ho ! land spreading wide the shadow 
 of thy wings ; (America) Go, as a swift messenger, 
 to a people wonderful from the beginning hitherto, 
 a nation expecting and hoping, and trampled un- 
 der foot, whose lands the river have spoiled. And 
 all the inhabitants of the world shall see the up- 
 lifting of the banner upon the mountains, and shall 
 hear the sound of the trumpet. At that time shall 
 be brought unto Yehovah a present of that pulled 
 and torn people, to the place of the name of Ye- 
 hovah of Hosts, the mount of Zion. 
 
 The children of Ishmael were also in twelve 
 tribes. They also are children of promise and of 
 the seeed of Abraham, as well as their cousins, the 
 Israelites. They have been equally taught to look 
 for the Great Deliverer. Under the same politi- 
 cal constitution they will be arranged in tribes and 
 will occupy northern Africa from Morocco to the 
 Red sea along with Arabia. The visions of the 
 prophet of Mecca will be fulfilled with a higher 
 truth than he foresaw. 
 
 Ishmael represented the material line, and Isaak 
 the spiritual line of inheritance. So far, in all 
 history, the material and the spiritual have warred 
 with each other. In the Messianic kingdom, the 
 two are forever united in harmony. The children 
 of Isaak shall dwell in peace with the children of 
 Ishmael. The rule of discord sundered the Is- 
 raelites into two nations in ancien t times. One hand 
 and one law will unite all the children of promise, 
 and through them, the whole race of man. 
 
 With the new basis of unity, the Turkish people, 
 the Persians, and the Armenians and Circassians, 
 
254 SEPHERVA. 
 
 will form three parts of the new Assyrian nation. 
 
 Great Britain, the United States, Russia, Ger- 
 many, France, Italy, Spain and Portugal, China, 
 Japan, Mexico and the South American states, 
 will, in the order here named, accept the Messianic 
 constitution and form an international unity, with- 
 in the coming forty years. 
 
 The Negro race of Africa will be arranged in 
 three Nations, the Eastern, Western, and Southern. 
 
 When all nations have the same political and 
 social constitution, the jealousies and quarrels 
 which have so long divided them will come to an 
 end. The common interests and common knowl- 
 edge of all nations will demand a universal Lan- 
 guage as its symbol and instrument of expression 
 Tn the next chapter it will be show how such a 
 language must be founded upon the same natural 
 laws of thought and feeling that will give form to 
 the composite and united life of the nations. 
 
 It has been well said that Palestine is so remark- 
 ably situated, that it forms the bridge between 
 two continents and a gateway to the third. Were 
 the population and wealth of Europe, Asia, and 
 Africa condensed at central points, Palestine would 
 be the center of their common gravity. And with 
 the amazing facilities of modern intercourse, and 
 vast extent of modern traffic, it is not easy to esti- 
 mate the commercial grandeur to which a king- 
 dom may attain, placed on the apex of the world, 
 with three continents spread out beneath its feet. 
 It pas a part of divine wisdom to ordain this land 
 as both the mart of nations and the spiritual cen- 
 ter of the human race. 
 
 Historic Numbers. — It has been proved by Ma- 
 han, Guinness, and others, that the periods of his- 
 
255 SEPHERVA. 
 
 tory are measured by certain uumbers. These are 
 the very numbers which enter into the structure of 
 man and of the universe. 
 
 If we classify the events of history according to 
 their different kinds, then we shall see that each 
 kind is divisible by a certain number. For exam- 
 ple, those events which relate to Renewal or new 
 life, have eight as a prominent factor in their 
 dates. Those which relate to the display of spirit- 
 ual power, have seven as a factor. Six is a promi- 
 nent factor of periods of secular or earthly power, 
 like the Roman and Mohamedan. The 1260 in 
 their dates resolves into the factors, 6x6x5x7. 
 From the end of Cyrus to the final Dispersion of 
 the Jews is 666 years. The year of the Flood 1656, 
 is 6x6x46. The destruction of Jerusalem, 4194, is 
 6x699. The nines are numbeas of Judgement. 
 From Nabonassar to Romulus Augustulus, the last 
 of Roman Emperors, is 1260 lunar years. 
 
 Forty is eight times five, the number of cove- 
 nanted probation. It occurs twelve timee in the 
 history of encient Israel. 
 
 The " Seventy "Weeks " of Daniel is 490 years, 
 counted by the year-day theory. This measures 
 from Exodus to Samuel ; from Samuel to the Ba- 
 bylonian captivity by Nebuchadnezzar ; and from 
 Nehemiah's Commission and its execution in re- 
 building the Temple,418 B. C, to its Destruction 
 under the Roman Titus, is 490 years. 
 
 Thirteen is a number of discord or division, and 
 is a factor in periods of this kind, like the Ishmael- 
 itic and Mohamedan. When the thirteen is a 
 pivot, then it is a number of structural unity. 
 
HISTORIC DATES. 
 
 In the first column are the dates from Adam. After the Ex- 
 odus, the first column gives the years from the Exodus, and the 
 secoud marked B. C, gives the years before the Common Era, 
 or the 27th year of Augustus. " C. E.," stands for Common Era. 
 B. C. E. 4124. Adam placed in Eden, and Eats of the 
 Tree of Life. 
 1056— Noah born, ninth descendant from Adam. 
 1656— Noachian Flood. Noah 600 years old. His three sons, 
 Shem, Ham, and Japheth, people the earth. 
 
 2008— Abraham born, ninth descendant from Noah. 
 
 2583 & 2108— Covenants made with Abraham, 490 years before 
 Exodns. 
 
 2073— Birth of Ishmael, son of Abraham and Hagar. 
 
 21 08— Birth of Isaac, son of Abraham and Sarah. 
 
 2158— Death of Shem, lather of the Semitic race, aged 600. 
 
 2168— Birth of Esau and Jacob, sons of Isaac and Rebekah. 
 
 2234— Babylon founded by Nimrod. 
 
 2244— Jacob marries Leah and Rachel, hi 4 * cousins. 
 
 2252— Birth of Judah, fourth son of Jaeob and Leah. 
 
 2258— Birth of Joseph, first son of Jacob and Rachel. 
 
 2448— Birth of Moses, of the tribe of Levi. 
 
 2298— Jacob's family go into Egypt. 
 
 2538— March 21st, Exodus of Israelites under Moses, from 
 Egypt. This was 1586 before the Common Era, and 3468 before 
 1882. And 430 years after covenant with Abraham. 
 
 Years of Israel. 
 
 46— Israelites led into Promised Land, by Joshua. Eisodus. 
 
 46 to 424— Era of Twelve Judges, ends with Samson. 
 
 444— Samuel anoints Saul king, rules 40 years. 400 after Joshua. 
 
 445— David born. Becomes king 474 ; rules Israel 40 years. 
 
 514— Solomon king rules 40 years. Dedicates first Temple 524. 
 
 554— Rehoboam rules Judah. Ten Tribes revolt under Jero- 
 boam, forming the House of Israel or Ephraim. 
 
 689— Alesha takes the place of Aleyah. 
 
 755— or 776 B. C. Beginning of the Greek Olympiads. This was 
 780 years after the founding of Athens. 
 
 779— or 752 B. C. Founding of Rome by Romulus. 
 
 784— or 747 Beginning of Babylonian Empire. B. C. Era of 
 Nabonassar. End of 1st Asssrian Empire Feb. 26. 
 
 816— or 720 B. C. House of Israel Captive, Shalmaneser 
 king of Assyria carries away the Ten Tribes. 255 years after Di- 
 vision. 
 
 817— or 721 B. C. Total eclipse of the moon March 19th, Wi 
 hours before midnight at Babylon, (Sargon, or Shalmaneser, 
 king). 
 
 926 or 606 B. C. House of Judah captive in Babylon, 468 after 
 David, 338 after Division, and 134 after Israel's captivity. 
 
 245 or 587 B. C. Temple destroyed by Nebuchadnezzar. 
 
 952 or 580 B. C. Jeremiah and Baruch escaping with king Zede- 
 kiah's daughter, are supposed to reach Ireland. 
 
 824, or 713 B. C. Time of Isaiah's Prophecies. 
 
 930, or 602 B. C. Beginning of Daniel's prophecy. 
 
 572 B. C. Ezekiel' I vision of Temple and New Jerusalem. 
 
 996, or 536 B. C. End of Judah's 70 years of captivity. First 
 year of Cyrus the Great of Persia. Ho sends back 42,360 people 
 of the tribes of Judah, Benjamin and Levi. 
 
I 
 
 HISTORIC DATES. 257 
 
 1125, or 457 B. C. March 20th. Ezra returns authorized by Ar- 
 taxerxes to rebuild the Temple. Reaches Jerusalem July 16th. 
 
 490 B. C. Greek power rises ; battle of Marathon. 
 
 1126 or 458 B. C. Queen Esther procures favors for the Jews. 
 
 444 B. C. Brilliant age of Greece. Pericles, Apelles, and He- 
 rodotus. 
 
 1174 or 410 B. C. Malachi the last of the prophets. 
 
 1200 384 B. C. Birth ol Aristotle ; he founds Inductive Science. 
 
 334 B. C. Alexander the Great, Battle of Granicus. 
 
 1273 323 B. C. Alexander's kingdom divided. Ptolemy takes 
 Egypt, Autigonus rules Syria. Lysamichus rules Asia Minor, 
 and Cassander rules Greece. The " four horns " of Daniel. 
 
 182 312 B. C. Era of the Seleucidae. 
 
 291 B. O. Simon the Just, last of the Great Synagogue. Close 
 of the Hebrew Canon. 
 
 247 B. C. Ptolemy Philadelphus founds AJexandrian Library. 
 
 T418 168 B. C. Antiochus Epiphanes sets up the Abomination of 
 Desolation in the Temple. 
 
 1421 165 B. C. Temple purified by Judas Macabeus. 
 
 50 B. C. Julius Cesar crosses the Rubicon. 
 
 1559 27 B. C. February 14th Augustan Era Begins. 
 
 1561 25 B. C. Herod begins to rebuild the Temple. 
 
 1580 6 B. C. Birth of Jesus of Nazareth, or Yeshua. 
 
 1586 1. Beginning of Common Era, 27th of Augustus. 
 
 1614 2S C. E. Crucifixion of Jesus, aged 33. 
 
 1656 70 C. E. 10th of 5th month, Destruction of Jerusalem by 
 Romans under Titus. 1,100,030 people perished. 
 
 1721 135 C. E. Barochab claims Mes.3iahship, and is defeated by 
 Romans. Jews dispersed, 5S0,00 perished. 
 
 Rabbi Yehuda forms the Mischna about 170. 
 
 1909 323 C. E. Constantine makes Christianity national in Rome. 
 
 1981 395 C. E. Roman Empire divided into Eastern and Western. 
 
 410 C. E. Sacking of Rome by AJaric the Goth. 
 
 2038 452 C. E. Hengist and Horsa with the Saxons arrive in Brit- 
 ain. 
 
 2062 476. End of Western Roman Empire. 1260 lunar years 
 from Nabonassar, 1222*4 solar years. 
 
 2119 533. Justinian Edict makes Bishop of Rome the head of all 
 the Churches. Thence to 1755 is 1260 lunar years. 
 
 2176 590. Gregory the Great. He Latanizes the Church. 
 
 2193 607. Phocas decrees Headship of the Roman Bishop. Thence 
 to flight of Pope in 1848 is 1260 lunar years. 
 
 2208 622. july I6th Hegira or Mohammedan Era. From 
 Jehoakiam 1260 solar years. Hegira is 1260 solar years from 
 1882 C. E. 
 
 2223 637. Saracens take Jerusalem, and build Mosch of Omar, 
 1260 lunar years after Burning of Temple by Nebuchadnezzar, 
 588 B. C. Thence to 1882 is 2520 years. 
 
 2286 800. Charlemagne rules Germany, France, and Spain. 
 
 800 C. E. Haroun Al Raschid. Caliph of Bagdad. 
 
 861 Russian monarchy founded by Ruric. 
 
 871 Alfred the Great king of England. 
 
 1017* Canute the Dane, monarch of England. 
 
 1076. Soliman, a Seljukian Turk takes Jerusalem. 
 
 2542 1066 William the Norman conquers England, 
 
258 HISTORIC DATES. 
 
 2572 1096 First Crusade, 1260 solar years from cleansing- of Tem- 
 ple by Judas Macabeus, 165 B. C. 
 
 2575 1039. Jerusalem taken by Crusaders, July 15th, 490 lunar 
 years or " seventy weeks " from Hegira. 
 
 26G7 1187 Saracens under Saladin retake Jerusalem. 
 
 120 i King- John of England, massacres the Jews. 
 
 1399 C. E. The Ottoman Turks march westward from th^ upper 
 Euphrates, led by Ortoghrul. 
 
 1374 Wickliffe publishes the Pope as Antichrist. 
 
 3024 1438 Printing- invented by Faust, G-uttenberg- and Schaeff er 
 
 3039 1453. Turks under Mahommed 2nd, take Constantinople 
 
 3078 1492 America discovered by Columbus, Oct. 19th. 
 
 1492-4 The Jews banished from Spain, Portug-al, and France. 
 
 1498 Vasco Do Gama sails to India by Cape of Good Hope. 
 
 3105 1519 Luther begins Protestant Reformation. 
 
 3129 1543 Copernicus teaches the modern Astronomy. 
 
 3162 1576 Kepler discovers three planetary laws. 
 
 3206 1620 Pilgrims settle at Plymouth in America, 
 
 3268 1082 Peter the Great Czar of Russia. 
 
 3232 1610 Gallileo invents the Telescope. 
 
 3278 1G85 Newton discovers the law of Gravitation. 
 
 3361 1775 American Colonies revolt from England. 
 1558 Elizabeth of England ascends the throne. 
 
 3379 1793 French Revolution, 1260 Solar years from Justinian 
 Edict. Dethrones the Pope in 1798, from Seig-e of Samaria 2520 
 solar years,— " Seven Times." The Revolution's incitement be- 
 gan in 1755. 
 
 3390 1804 Napoleon Emperor of France, falls 1815. 
 
 3394 1808 to 1828 Gall discovers Functions of tb^ Brain. 
 
 34201834 The Author of Sepherva came into t' - v/orld.— 1700— 
 
 3427 1841 J. R. Buchanan completes Map of Brain Organs. " 
 
 3429 1843 William Miller sets time of the Millennium. 
 
 3430 1844 Turkish Edict of Toleration for Jews and Christians in 
 Turkey, 2520 lunar years from 606 B. C. 
 
 3430 391 years or " a day, a month, and year " from 1453. 
 
 3430 1844 May 29th. First Magnetic Telegraph line. 
 
 3445 1859 Discovery of the Science of Society. 
 
 3447 1861 The Tree of Life discovered. 
 
 3447 1861 Civil War in the United States ; ends in 1865. 
 
 3456 1870 Victor Emanuel deprives Pope of temporal power, 
 September 20th, 1260 years solar years from death of Phocas,. 
 
 3464 1878 Plan of the New Jerusalem and of Messianic Kingdom 
 discovered. Anglo-Turkish Convention secures protection to 
 Jews in Palestine. 
 
 1878 C. E. was the 2625th year from the era of Nabonassar. 
 
 3464 1878 October 30th, Millennial Conference in New York. 
 
 3468 1881 a Transition Date from Old to New. 
 
 3468 or 1882 from March 21st First Band of Israel formed. 
 
 1894 is 2500 years after the captivity of Judah 606 B. C. 
 
TRANSITION PERIODS. 259 
 
 Periods of Judgement have nine as a factor. 
 The date 1881 contains twice 9 in the century, and 
 9x9 in the year, making it eminently the turning 
 point as a year of Judgement. It reads the same 
 JDackward or forward, it looks equally toward the 
 past and the future. It is the 19th century of the 
 common era, and 19 signifies Humanity come to 
 judgement. 
 
 Time is a dynamic element, and therefore 5, 7, 9 
 and other odd or dynamic numbers are found more 
 frequently than the even or structural numbers, 
 in the dates in history. 
 
 Transition Periods. — Every event in history is 
 the result of a growth, and that growth must 
 occupy time. There must always be a period or 
 phase of preparation, more or less extended. The 
 critical point of change, from one to another, may 
 be very clear ; but we can trace each phase back 
 for years or centuries, into the preceding age. 
 There may be several points with apparently al- 
 most equal claims to be concidered as the 
 turning points of a phase of history. 
 
 Solar Cycles — The revolutions of the earth, the 
 moon and the sun, have a direct and well marked 
 effect not only on the physical growth and life of 
 plants and animals, but also upon the social or 
 historic life of men. The great events on the dial 
 plate of history synchronize with these cosmical 
 revolutions. 
 
 The day contains 24 hours, and is measured by 
 one revolution of the earth on its axis. 
 
 The month extends between one new moon and 
 another, the time of one revolution in its orbit, or 
 29 days, 12 hours, 44 minutes, and three seconds. 
 
 The year or apparent course of the sun around 
 
260 SEPHERVA. 
 
 the earth, from any given point in its orbit to the 
 same point again, occupies 12 months, 10 days and 
 21 hours ; or 365 days, 5 hours, 48 minutes, and 
 49 seconds. 
 
 These three periods taken singly will not meas- 
 ure each other without a fraction. Calling the year 
 365 days, there is almost one day of excess every 
 fourth year, hence Julius Ceasar proposed to in- 
 tercalate one day every fourth year as Leap year. 
 But the slight excess of 11 minutes and 11 seconds 
 by this method, amounts to an entire day, or 23 
 hours, 50 minutes, and 50 seconds, in every 130 
 years. 
 
 Omar the Persian, (1079 C. E.) proposed to in- 
 terpolate a day, as in the Julian system, every 
 fourth year, only postponing to the 33rd year the 
 intercalation, which on that system would be made 
 on the 32nd. This is equivalent to omitting the 
 Julian intercalation altogether in each 128th year 
 (retaining all the others). To produce an accu- 
 mulated error of a day on this system, would re- 
 quire a lapse of 5000 years. 
 
 A cycle is a period which brings into harmony 
 different celestial revolutions, containing a certain 
 definite number of each, without a remainder or 
 factor. 
 
 The period of 1040 years is a cycle at once se- 
 €mIqt % lunar, and diurnal or terrestrial, of the most 
 perfect accuracy. Now this period of 1040 years, 
 is exactly the difference between the 1260 and the 
 2300 year periods named in the book of Daniel 
 and in the Apocalypse, as prophetic times. 
 
 Each of these latter periods has played an im- 
 portant part in the past history of nations. These 
 past phases belong to transition, disorder, and de- 
 
FUTURE MEASURES. 261 
 
 velopment ; and consequently the prevailing fac- 
 tors in them are dynamic and earthly, and not 
 spiritual and constructive. 
 
 Future Measures, — In future history, from the 
 beginning of the Kingdom of Israel, the construc- 
 tive, or factors of of organization, will rule. Then 
 1260 and 2300 will disappear as measures of eras, 
 while 1040, with its factors and aliquot parts, will 
 become the standard of division in historic periods. 
 1040 is 7 times 144 plus 36, or 3 times 12. It will 
 be subdivided into 7 periods of 144 years each, a 
 great Week of Years, with a period of 36 years in 
 which to prepare for the next age. The factors of 
 lO^tO are 4x26x10. It contains 4 the first num- 
 ber of organization, with 26, the number of the 
 Human and the Divine Attributes : of the great 
 Name ; and of the Rulers on the Thrones. Its last 
 factor, 10, is the number of material and spiritual 
 law and power. 
 
 In the Kingdom of Israel, the year is divided 
 into 12 month of 30 days each. This leaves five 
 transdays at the end of each year. These trans- 
 days are used in making the annual change of of- 
 fice, employments,and studies. The year commences 
 on the 21st of March, or the Vernal Equinox. 
 
 The day begins in the morning, measured from 
 sunrise on the vernal equinox, and the 24 hours of 
 the day are numbered consecutively from the 
 morning hour of one day to that of the next. This 
 avoids the awkwardness of being obliged to add 
 A. M. or P. M. to each hour before we can know 
 whether it is an hour of the day, or of the night. 
 The hour itself is divided into twelve parts, (five 
 minutes each, by Old Style) called horines, and 
 each horine into twelve parts or minims(25 seconds) 
 
262 SEPHERVA. 
 
 Each minim contains twelve parts ortimets ; form- 
 ing the smallest required units of time. 
 
 The hours from morning till night are given to 
 the interests of the twelve groups of faculties, in 
 orderly succession. The religious faculties come 
 in the seventh or the twelfth hour of the day, by 
 this arrangement. 
 
 The week contains twelve days, and the twelfth 
 has three hours for the Religious group, this hav- 
 ing united with it the groups of Rulership and 
 Culture. The year contains 30 of these weeks. 
 The Mosaic week of seven days was based alone 
 upon the seven upper groups of faculties, without 
 recognizing the five lower ones. That week with 
 its Sabbath was sufficient as a type of the coming 
 Age of Peace. But that Age is based upon twelve 
 and not upon seven foundations. Seven alone is 
 only a dynamic number. Twelve includes both 
 dynamic and structural numbers. It is necessary 
 that the elemement of time or movement, and that 
 of structure should be in harmony in the true life. 
 But with twelve departments and only seven di- 
 visions of time, the two elements cannot be made 
 to agree. 
 
 The Turning. — The great law of the Phases of 
 Life is now sweeping the human race upward 
 across the line that divides the lower from the up- 
 per spheres of the brain. That great transition 
 will occupy from 1880 to 1887, of the Common 
 Era. To this period all the great dates ot prophe- 
 cy point. And the actual growth and discoveries 
 of the present time indicate the same thing in a 
 not less decisive manner. After that time, the 
 higher faculties will exert their beneficent sway 
 over the earth. A great spiritual growth has been 
 
THE GREAT TRANSITION. 263 
 
 proceding through past ages. But it could not have 
 an external form, it could not be embodied in 
 social life or political institutions, until the plan 
 and laws of the Kingdom were discovered and dem- 
 onstrated. Since that was done in 1878, C. E., 
 the whole path before us is clear. Our own hands 
 must be instruments in building the magnificent 
 structure of the new heavens and the new earth. 
 We are to work after the divine and eternal pat- 
 tern. And whenever we do this, the whole spirit- 
 ual force of the angelic world will work with us, 
 until success crowns our labors. 
 
 The Kingdom does not rest wholly upon Pro- 
 phecy and interpretation. If all prophecies were 
 swept away, its foundations would remain eternal 
 and unshaken. For they are fixed in the constitu- 
 tion of man, they reach to the centre of the uni- 
 verse, and are proved by the sure tests of science. 
 
 A mistake in these dates can therefore only 
 change our knowledge of the methods and means 
 by which we must reach the great consummation 
 
 The Books of the prophets and the Apocalypse* 
 of John are the only parts of the Bible which dis- 
 tinctly claim to be inspired. And that claim we 
 have removed from the historic to the scientific 
 ground. AH that is now necessary is to prove 
 that it was written previous to the year 1840 A. C, 
 in order to prove that its great Symbols and Types 
 actually represent a true Scheme of Life, given 
 through inspiration. 
 
 In the life of the Kingdom, inspiration will exist 
 among all classes in society, it will not be sporaic 
 and infrequent, as it was in ancient times. 
 
 Seven Teachers. — Confucius and Lao-Tse were 
 the two great religious founders produced by the 
 
264 SEPHERVA. 
 
 Mongolian race. The Aryan race produced Gau- 
 tama, the founder of Buddhism, and Zoroaster, who 
 founded the Persian religion. Among the Semitic 
 races, there were likewise two, Jesus and Moham- 
 med. To lead the present age, the seventh great 
 teacher must be cast in a more composite mould. 
 He must be great as a master of exact science, as 
 a spiritual seer, and as the organizer of a new life 
 for humanity. On entering the phase of maturity 
 it is perfectly natural for the nations to produce a 
 great mind, able, through the high methods of sci- 
 ence, to discover the interior laws of man's nature, 
 and through these to organize anew the thought, 
 the life, and the conditions of all society. 
 
 The six great teachers all taught noble precepts 
 and seemed inspired by lofty motives. But none 
 of them saw clearly how the doctrines of religion 
 must be expressed through every department of 
 knowledge and every form of industry, not less 
 than through the perpetual fountain of human 
 emotions. All this was reserved for the growth 
 of a later age. 
 
A true system 
 of Education must 
 accomplish three 
 great objects. It 
 must teach the pu- 
 pil how to think, 
 how feel, and how 
 to act, in perfect 
 harmony with his 
 own constitution 
 and with that of 
 
 i 
 
266 SEPHERVA. 
 
 nature and society around him. To express this in 
 a more formal statement ; — 
 
 First. It must impart a good and practical 
 knowledge of the various branches of art, philoso- 
 phy, and science. 
 
 Second. It must cultivate and develop all of 
 the mental faculties in a systematic manner. 
 
 Third. It must devolop the body in connection 
 and in harmony with the mind. 
 
 The plan of every school must be so arranged 
 that it will secure these objects with directness 
 and certainty. 
 
 The purpose of the school is to fit the child to 
 become a member of society. In doing this we 
 must conform to the natural laws of development 
 and of action which belong to the mental constitu- 
 tion of childhood. It is the natural tendency of 
 children to attempt in play and in a rude manner, 
 to do those things which they are going to do in 
 earnest when they reach mature life. As child- 
 life imitates and prepares for maturity, so the 
 school must be modelled on the same plan as so- 
 ciety itself. 
 
 Plan of School. — The general plan of the school 
 is shown in the circular diagram at the head of 
 this chapter. This applies to the Home School, 
 the College, and the University. 
 
 In each society, the children under ten years of 
 age form three groupets of Art, Home, and Com- 
 merce. The youths from ten to fifteen form three 
 groupets of Letters, Family and Wealth. Those 
 from fifteen to twenty-four form the six groupets 
 of Science, Culture, Religion, Marriage, Rulership, 
 and Labor. The groupets thus duplicate the 
 groupates of the parent society, and have the same 
 
COURSE OF STUDY. 267 
 
 names. Like them, they are in three departments, 
 Intellectual, Social and Industrial. 
 
 As some children develop faster than others of 
 the same age, the above limit of years cannot be 
 rigidly observed. 
 
 Like the adults, the children are grouped as far 
 as possible in harmony with their characters. 
 
 The school is presided over by the Teacher and 
 Nurse, assisted by the members of the Family 
 groupate, and these become the twelve sub-teacb- 
 ers of the school. 
 
 The College — In each county one entire society 
 may be devoted wholly to education, and it is then 
 called a College. Its twenty-six officers all be- 
 come its theoretic and practical teachers, and its 
 members become the assistants of these teachers. 
 
 The two central officers of the College are called 
 the Master and Mistress. 
 
 The University. — This is the highest af all the 
 grades. Students may be admitted to the Univer- 
 sities who have only passes through the College?. 
 The average age of entering the College would be 
 twenty-one years, with a three-years' course for 
 those who were -preparing for the University, and 
 an aditional year for those those who go directly 
 from the College into the duties of practical life. 
 
 The central officers of ihe University are called 
 the President and Presidess. 
 
 Course of Study. — The analytical tables furnish 
 a classified view of the great circle of human 
 knowledge and its chief subdivisions. These tables 
 are made the guides for the course of study in the 
 schools of all grades. 
 
 The general relation of all these studies to the 
 divisions of the faculties has alreadv been men- 
 
268 SEPHERVA 
 
 tioned. Each branch of study, whether theoretic- 
 al or practical, tends by its influence on the mind 
 to develop or stimulate the action of a special part 
 of the faculties. The following analysis is inten- 
 ded to show these more special relations. For ex- 
 ample, the Perceptive group of faculties is stimul- 
 ated and developed by the study of form, space, 
 color, number, and so forth. 
 
 Order of Study. — The cultivation of the groups 
 should be taken up and carried forward in a 
 methodical manner. 
 
 The order in which the studies succeed each 
 other is given in the following table. Every group 
 of faculties is stimulated and developed by a spe- 
 cial kind of studies, and this truth is the basis of 
 our classification of studies. These hours of cult- 
 ure are also shown in the initial engraving of this 
 chapter. 
 
 The order in the table takes up, in succession, 
 groups of faculties which are polar thirds. Every 
 third, or every sixth day, this may be varied as 
 shown on the Head. 
 
 By this plan of giving an hour to each group, 
 we are certain that every faculty has been brought 
 daily under systematic training. And no other 
 plan can secure integral culture with certainty. 
 
 This plan gives four hours a day for intellectual, 
 four for social, and four for industrial culture. The 
 four groups of Expression govern the muscular 
 system, and their culture belongs to physical edu- 
 cation, although more or less labor is used as a 
 means of teaching other groups. 
 
 A less elaborate plan for a school could be adop- 
 ted as a preparation for the perfect form. 
 
PLAN OF STUDIES IN THE SCHOOL. 269 
 
 NORMAL METHODS, SYSTEMATIC CULTURE, PHYSICAL 
 TRAINING. 
 
 In the schools of all ranks, one nour is given, each day, to the 
 direct culture of each group of mental faculties, through appro- 
 priate studies, as shown in this table. This order may be varied 
 so as to take, in succession, the groups of Art, Letters, Science, 
 Culture, Marriage, Religion, Familism, Rulership, Labor, Wealth* 
 and Commerce. 
 
 Group of Home 5 to 7 o'clock. Art of Dressing— bathing, 
 toilet and costume. Art of Eating— flavors, odors, and digestion. 
 House and Field— house-care, messages, and field culture. 
 " Art Group, 7 to 8 o'clock. Mathematics— geometry, arith- 
 metic, and measuring. Graphics— drawing, painting, and pen- 
 manship. Object Lessons— geography, botany, and zoology. 
 
 Commerce Group, 8 to 9 o'clock. Engineering— civil, me- 
 chanical, and locomotive. Fertility— textile culture, f ertilzers, 
 and stock-raising. Commerce— distribution, travelling, and trans- 
 portation. 
 
 Familism, 9 to 10 o'clock. Learning — obedience, guidance, 
 and study. Amusements— plays, festivals, and work. Service — 
 waiting, altruism, and patriotism. 
 
 Letters* 10 to 11 o'olock. History— civilization, biography, 
 and chronology. Language— grammar, speaking, and music 
 Publication— books, newspapers, and correspondence. 
 
 Wealth, 11 to 12 o'clock. Factories— order in work, tools and 
 machinery, nctiles and textiles. Economics— expenses, owner- 
 ship, and exchanges. Storage— providence, warehouses, har- 
 vesting. 
 
 Marriage, 12 to 1 o'clock. Dualism— sex-structure, floration, 
 and rites. Heredity — transmission, permanence, and variation. 
 Luxuries— recreation, caressing, and pleasures. 
 
 Science, 1 to 2 o'clock. Laws— Logic, mentology, and rules. 
 Beauty — esthetics, symbolism, and adornment. Science— me- 
 chanics, cosmology, and dynamics. 
 
 Labor, 2 to 3 o'clock. Justice— rights, duties, and penalties. 
 Utility— Labor groups, industrial plays, and trades. Environs— 
 climate, forestry, and horticulture. 
 
 Culture, 3 to 4 o'clock. Hospitality— entertainment, conver- 
 sation, and f reindship. Reform— discoveries, teaching, and adop- 
 tion. Manners— mimetics, morality, and elocution. 
 
 Rulership, 4 to 5 o'clock. Leadership— authority, training, 
 and ranks. Elections— voting, grouping, and transferring. Dis- 
 plays— standards, exhibitions, and processions. 
 
 Religion, 5 to 6 o'c'ock. Worship— ceremonies, spirituality 
 and belief. Unity— philanthropy, interchanges, and discipline. 
 Enterpr^es— reclamation, improvements, and undertakings. 
 
270 SEPHERVA. 
 
 would have three departments, intellectual, social,, 
 and industrial, instead of twelve groupets ; and 
 would give two hours to the culture of each of 
 these departments. It might have one, two, or 
 three teachers. 
 
 Method of Study.— All truth exists in things, it 
 is concrete. We never see it walking around with- 
 out a body. From the beginning to the end of teach- 
 ing, we must never lose sight of this fact. As far 
 as possible, each faculty should be cultivated 
 through its own proper objects of action and not 
 simple through word instruction. 
 
 Thus the Friendship of a child is cultivated by 
 its doing friendly deeds ; its Integrity by show- 
 ing it how to treat its fellows justly ; and its Con- 
 struction by teaching it to make articles of use 
 and play. A child learns naturally by seeing others 
 do thtngs, as well as by the trial of its own pow- 
 ers. 
 
 Object lessons, conversations, and industrial 
 plays are the chief instruments used during the 
 first ten years. When we are in the act of read- 
 ing, the intellect is chiefly exercised. But when 
 listening to a lecture, the voice of the speaker na- 
 turally excites our social faculties — the hearer and 
 speaker are in social sympathy ; and the gestures 
 and experiments excite our volition. This form of 
 instruction therefore is the highest, for it addres- 
 ses all three classes of faculties. From the tenth 
 to the fifteenth year, the child may also study les- 
 sons from text-books. The series of text-books 
 used during this period must embrace such truths 
 of science, philosophy, and art as are required for 
 use by every person, in every sphere of life. 
 
 This primary series of text-kooks, giving the 
 
METHOD OF STUDY. 2?1 
 
 elementary principles, would include separate 
 treatises on Geometry, Spacics, Arithmetic, Chem- 
 istry, Cosmology, Dynamics, Mentology, Physio- 
 logy, Botany, Language, Esthetics, and Hand- 
 Art. The Sepherva, abridged or complete, is 
 used as the text-book on Mentology. 
 
 In childhood the lower faculties are dominantly 
 active, and then successively higher ones come 
 into prominent activity. But there are truths be- 
 longing to the higher faculties which are so simple 
 . that a child may understand them without difficul- 
 ty, and other truths which may make a vivid im- 
 pression through their symbols and ceremonies. 
 It is through these that the higher faculties of the 
 child must be first cultivated. 
 
 For example, the symbols of religion may im- 
 press the mind of a child, at three years, and at 
 seven he may form an idea of his relation to the 
 human family from that which he bears to his bro- 
 thers, sisters, and parents. He would learn the laws 
 of sex at first from the study of flowers and fruits. 
 
 At the age of fifteen the character and tastes of 
 the youth have been well studied by his teachers, 
 he has learned the use of various tools in the 
 work-shops and on the farm, and hence he is ready 
 to choose his profession for life. Having made this 
 choice of a profession, or trade, he takes up the 
 special and elaborate studies which belong to it, 
 and follows these until his graduation at twenty- 
 one. During this time he is under the direct prac- 
 tical instruction of the leaders in that group of the 
 society to which his profession belongs. 
 
 From the fifth year onward, the life of the child 
 is more or less productive to the society. Its in 
 dustries are so organized that they are in every way 
 
272 SEPHERVA. 
 
 attractive to the unfolding mind and the develop- 
 ing physical system. 
 
 The education of the brain and the body can be 
 conducted in harmony with each other only by ob- 
 serving the definite connections of these with each 
 other, as described and illustrated in the second 
 chapter and in the table of mental chords. 
 
 Following these indications, the muscles of the 
 arms and shoulders are exercised while cultivating 
 the group of Rulership ; the muscles of the thighs 
 and legs are used while training the group of 
 Commerce ; and so of the rest. Strong muscular 
 labor would be wrong while cultivating the social 
 faculties, for these are related to the organs of 
 nutrition in the body, and not to the muscles. 
 
 The sympathy of each part of the brain and 
 body is direct and constant. They were formed 
 to work together. But the systems of gymnastics 
 always violate this fundamental law of physiology. 
 They are aimless so far as the mind is concerned. 
 We reject all these systems. The mind and the 
 body must exert their force in the same direction 
 at the same time. We substitute real labor for 
 the fictions of gymnastics, aud make these labors 
 attractive by arranging them in accordance with 
 the laws of mental harmony. 
 
 The best plans of schools in civilism only cultiva- 
 ted the Perceptive, Retentive, and Parental groups, 
 or less than one fourth of the faculties. They left 
 the other three fourths to develope as best they 
 might under the influence of accidental and vari- 
 able causes. They could never secure integral 
 culture, even under the most skillful teachers. The 
 plan proposed in this Book secures the highest 
 grade of intellectual training, along with the com- 
 
CULTURE IN MATURITY. 273 
 
 plete developement of the social faculties and of 
 the physical character. 
 
 Culture in maturity. — After the youth has left 
 school, he still finds the means of integral culture 
 around him during life. The school furnishes a 
 model for the orderly succession of daily employ- 
 ments among the adult members of society. They 
 also give an hour of each day to each one of the 
 groupates, taking up their labors or employments 
 in the same order as shown in the diagram of the 
 ^school, or else in some polar order. In every soci- 
 ety regular courses of lectures and discussions are 
 held, in which systematic explanations are given 
 on art, philosophy, and science, with all the new 
 discoveries. The school is a home, and the home 
 is a school. Our education is perpetual. 
 
 The Sabbath of the Israelites was a type of this 
 arrangement. They set apart a special time for 
 the culture of the religious group of faculties. 
 The law given above, completes the ancient type, 
 for it gives a special hour to each group of facul- 
 ties, and makes each day a consecrated Sabbath 
 of work, rest, and unity. 
 
ANALYSIS OF KNOWLEDGE. 275 
 
 ANALYSIS OF KNOWLEDGE. 
 
 SCIENCE. 
 
 Mathematics. 
 
 Geometry — Formology, Engineering, Topography. 
 
 Spacics — Trigonometry, Surveying, Mensuration. 
 
 Arithmetic—Algebra, Book-keeping, Calcalus. 
 Biology. 
 
 Mentology — Psychology, Sociology, Economics. 
 
 Physiology — Anatomy, Vitology, Sanatology. 
 
 Botany — Morphology, P. Vitology, Floralogy. 
 
 HYSICS. 
 
 Cosmology — Geography, Geology, Astronomy. 
 " Chemistry — Morphation, Cuisine. Analysis. 
 Dynamics — Mechanics, Statics, Vibratics. 
 
 LETTERS. 
 
 Philosophy. 
 
 Logic — Formula, Induction, Deduction. 
 
 Analyies— Examination, Solution, Proving. 
 
 Synthesis — Classification, Arranging, Gathering. 
 Literature. 
 
 Bibliology — Authorship, Pantology, Editing. 
 
 History — Records, Statistics, Museums. 
 
 Music — Vocalics, Organics, Gesturics. 
 Culture. 
 
 Education — Teaching, Studying, Training. 
 
 Manners — Fashion, Habit, Custom. 
 
 Morals — Sincerity, Purity, Probity. 
 
 ART. 
 
 ANGUAGE. 
 
 Grammar — Etymology, Syntaxis, Orthography. 
 
 Elocution — Oration, Conversation, Gesture. 
 
 Printing — Publication, Typography, Binding- 
 Esthetics. 
 
 Graphics— Drawing, Painting, Writing. 
 
 Cost umics— Fitting, Sewing, Upholstering. 
 
 Sculptics — Engraving, Sculpture, Carving. 
 Hand- Art. 
 
 Architecture — Machine, Carpentry, Ship-building. 
 
 Earth-Culture— Textile cult. Fieldwork, Forestry. 
 
 Manufactures— Instruments, Textiles, Wares. 
 
276 SEPHERVA. 
 
 1. Law of Relation. — The objects of the Uni- 
 verse are in Series or categories, and between 
 these, in different series, exist definite relations of 
 properties, existence, and motion, so that the truths 
 of each category are repeated, within limited vari- 
 ations, in every other category. Universal laws 
 express these relations, and the special laws of 
 each series express the variations. 
 
 2. Law of Form. — Every object has the proper- 
 ties of form, space, and number ; and in every 
 atom these inherent properties give rise to con- 
 stant vibrations of a definite character. In objects 
 more complex than single atoms, their forms are 
 fixed expressions of the ratios with which the pro- 
 ducing forces have acted. 
 
 3. Law of Trinity. — In every object and every 
 action, are three parts or forces. The two side 
 members of this trinity support the central mem- 
 ber, and the general relation of the three is formal, 
 static, and dynamic. The side members of a tri- 
 nity are its chief instruments of differention. 
 
 4. Law of Structure-Units. — The unit of mineral 
 structure is the Crystal, and that of organic struc- 
 ture is the Cell. The Plan of each organ is that 
 of the leaf or Tree, that is, it contains tubes with 
 branches and subdivisions terminating in cells. 
 
 5. Law of Differention. — In the evolution of an 
 object, an individul, or a race, the parts and or- 
 gans gradually become more complex and interde- 
 pendent, the functions becoming distributed among 
 a greater variety of unlike parts and organs, and 
 any modifications of any one part being accompa- 
 nied by a respondent change of the other parts. 
 
 6. Law of Rythm. — In all motions the central 
 element is Time, and all motions are rythmical, or 
 
SYNTHETIC LAWS. 277 
 
 have measurable forms and limits, and when these 
 are reached, they tend to repeat themselves or re- 
 turn to equipoise. The smallest of these forms 
 are the waves of the forces, and the largest are 
 the paths of the cosmical bodies. 
 
 7. Law of Polarity. — All action is polar or dis- 
 plays the concert of opposite forces or tendencies, 
 the attractive and repulsive, or positive and nega- 
 tive. Matter has bipolarity and tripolarity; and 
 spirit has bipolarity, tripolarity, and circu-polari- 
 ty. The atoms af matter arrange themselves in 
 groups and forms according to their separate and 
 composite polarities. 
 
 8. Law of Conservation. — The seven great for- 
 ces are Gravity, Heat, Polism, Chemia, Cohesion,, 
 Light, and Nerve-force. All forces are convertible, 
 transferable, or counteractive, in measured pro- 
 portions, a definite quantity of one always produc- 
 ing or else counteracting, a definite quantity of 
 another. The entire quantity of motion in the 
 Universe remains always the same. 
 
 9. Law of Causation. — Every object has power 
 to' effect every other object, and each Effect is the 
 Cause of another effect. In mechanics there is al- 
 ways a mutual action between the two bodies. 
 
 10. Law of Radiation. — The Forces all radiate 
 from their points of emission in minute waves, the 
 vibrations being transverse to the wave-course. 
 Light, heat, electricity, magnetism, and nerve- 
 force, may be transmitted along special conductors. 
 
 11. Law of Divergence. — The manifestation of 
 force on a given surface decreases as the square 
 of the distance from the point of emission. A single 
 force, coming in contact with an object, is divided 
 i.nto a number of forces, differing in direction. 
 
278 
 
 SEPHERVA. 
 
 12. Law of Life. — The functions of living bodies 
 are performed by organs, that is, by regular struc- 
 tures having definite and inter-related offices, and 
 these organs maintain a constant adjustment of 
 internal to external relations, and are capable of 
 selfreparation and reproduction. 
 
4AMWE 'VMinmiE WfiSSlRK#» 
 
 described inJtaetfe) 4 8 *£ Chapter.^. 
 The land is laid out in BroacdZ 
 I lands, east and west, 7 above ana? 
 I S ht low th e portion of the City. — 
 I £ack TriEe occupied a different 
 I position from this in ancient times. 
 
 Art is but that high- 
 %er unfolding' of nature 
 which takes place 
 through man. The 
 stately temple or the 
 powerful engine are as 
 j truly products of na- 
 ture as the tree of the 
 forest. Art is applied 
 and embodied Science. 
 Through these two 
 great instruments man 
 has made all of his 
 great and permanent 
 advancements in good- 
 ness and happiness in 
 all ages of the world. 
 
280 
 
 SEPHERVA. 
 
 The parts of a building can have form, color, 
 and arrangement. The geometric law teaches us 
 how each form and curve affects the mind, and the 
 mental laws of the trinity and of the nerve force 
 show the same thing in regard to the arrangement 
 and the colors of the parts of a building. On these 
 three laws is based the system of unitary architec- 
 ture. They unite the fragmentary parts of an an- 
 cient architecture into a system of surpassing 
 beauty and enduring utility. 
 
 The engravings will illustrate this plan better 
 than a word description 
 
 The unitary temple is constructed on the gen- 
 eral plan of an ellipse, like the brain. Its great 
 rooms are on the major and minor axes, and pri- 
 vate rooms, for officers and members, fill the cor- 
 ner spaces. 
 
 The temple or dwelling is a medium of protec- 
 tion placed between man and the external world, 
 and hence it should reflect the laws of both. In 
 its structure we are obliged to use straight lines, 
 such as characterize the mineral world. But we 
 also use curves extensively, such as belong to the 
 human form. 
 
 In the outside columns of the temple, the lower 
 row has Egyptian, and the upper row has Corinth- 
 ian, capitals. Both order of columns are used with 
 modifications tn the interior. 
 
 The domes represent Intellect, Affection and 
 Expression, or the Wisdomate, Socialate, and La- 
 borate. 
 
 The Golden Portal, or front entrance^ has three 
 columns on each side, and three arches, symbolizing 
 the three classes. The stones of these arches repre- 
 sent the twelve groups in order. The groups of 
 
 
PLAN OF THE TEMPLE. 281 
 
 the brain form a series of arches, whether we meas- 
 ure it from the front to the back or from side to 
 side. And they support and balance each other, 
 like the stones of an arch. For example, on com- 
 paring the map of the brain with that of the groups; 
 we shall see that the groups of Science, Cnlture, 
 Religion, Rulership, and Labor, form an arch. Re- 
 ligion is the key-stone. On its two sides, and 
 equally supporting it, are Culture and Rulership. 
 Farther down Science and Labor balance and sup- 
 port it. These principles were stated under the 
 law of Polarity, bnt they are mechanical as well as 
 vital laws. 
 
 In Free Masonry there was an instinctive sense 
 that some truth existed here, but it was not guided 
 by any real or exact knowledge, and their archi- 
 tectural symbolism was both crude and impracti- 
 cal. 
 
 The groups are represented by the flower, the 
 sun, and the stones in the floor of the portal. 
 
 The great central court reaches from the first 
 floor to the dome, from which it is lighted. It is 
 surrounded by twenty-six columns. This is a place 
 for social gatherings, as well as a passageway ; 
 and from the gallery around each story the mem- 
 bers of the home can look down on what is taking 
 place on its floor. 
 
 The Councilon is used as a counsel-room and al- 
 so as a parlor. Above it a similar room, the Mi- 
 meta, forms the general parlor. The Auditum on 
 the first floor is devoted to physical, and on the 
 second floor to theoretic, instruction. Above the 
 Appeton, or dining-room, is the children's play- 
 room, or Formaton. 
 
 At the four corners of the great ellipse are the 
 
282 
 
 SEPHERVA. 
 
 GOLDEN PORTAL. 
 
PLAN OF THE TEMPLE. 
 
 283 
 
 FEONT ELEVATION OF THE TEMPLE. 
 
 PLAN OF THE TEMPLE. 
 
284 SEPHERVA. 
 
 private rooms for officers and members. These 
 rooms are arranged in series of twelve with bed- 
 rooms attached. The four stories include two hun- 
 dred and eighty eight of these private rooms. 
 Temples may vary in size from 260 to 360 feet in 
 length. Or they may be still larger. 
 
 The colors of all rooms, private and common, 
 are in harmony with the relations of the colors to 
 the faculties. Thus, the rooms occupied by mem- 
 bers of the Ambitious groupate are tinted with de- 
 licate crimson and purple, and trimmed with com- 
 plementary colors. The rooms of members in the 
 Parental groupate are tinted amber ; and so of 
 the rest. And thus the colors, the furnishings, and 
 the arrangement of each room are in harmony with 
 the character, tastes, and attractions with its oc- 
 cupant. 
 
 From the largest part to the minutest details, 
 the temple illustrates the varied series of mental 
 harmonies. In societies devoted wholly to instruc- 
 tion, where the temple is simply a school, its plan 
 remains the same ; for the school is a model of 
 society itself, for which it is to prepare its mem- 
 bers. 
 
 The plan of the Workshops is much the same as 
 that of the temple. But the walls of the great 
 rooms in these are usually straight instead of 
 curved, and the corner rooms are less numerous. 
 
 The plan of the unitary Dwelling completly se- 
 cures three great requisites, First, it gratifies the 
 individual taste of each member. Second, it secures 
 the utmost required privacy and seclusion to each 
 member, along with the greatest facility in associ- 
 ating and working with those who are attractive 
 and congenial. Third, it gives the greatest economy 
 
EAWS OF COSTUME. 285 
 
 of material in its construction, and the greatest 
 convenience in carrying on the various depart- 
 ments of domestic labor. 
 Costume. Our costume should secure three things: 
 
 1. Protection from the elements, from variations 
 of cold, heat, and moisture. This will depend 
 chiefly upon the material and the texture of our 
 clothing, things which can be easily arranged from 
 the abundant resources of ou.r civilization. It also 
 depends partly upon the form of the dress. 
 
 2. Our dress should secure freedom of muscu- 
 lar movement. To do this, the dress should not 
 be too tight ; and when there are skirts, these 
 should never reach below the knee. The costume 
 of the two sexes certainly should not be any more 
 different than their forms and characters. 
 
 3. The third requisite in costume is beauty of 
 form and color. No dress can supersede the di- 
 vine beauty of the human form by greater beau- 
 ties cf its own. The general form of the body and 
 the limbs should not be concealed, nor should any 
 long, straight, unyielding lines occur. Long skirts 
 reaching to the ankles or the ground, obviously 
 violate this law of beauty. 
 
 In proportion as dress follows or echoes the 
 natural lines of division of the human body, will 
 it be beautiful and useful. These lines are shown 
 in the map and plan of the body, and the engrav- 
 ed "measure of man." 
 
 Dress is a social expression of character, it af- 
 fects those with whom we associate. Hence there 
 should be some unity of its forms. Slight variations 
 of the dress, in different persons, would correspond 
 to their different characters. 
 
 Colors of Costume. — In nature, Light is a far 
 
286 SEPHERYA, 
 
 more important and influential element than Sound; 
 and when the harmonies of color are fully estab- 
 lished in all the different departments of art, we 
 have a right to expect that the effects will far sur- 
 pass the noblest symphonies of sound. 
 
 A person should wear in his costume the colors 
 which belong to his dominant organs ; or he may 
 wear the polar complements of these colors in some 
 one of the three degrees. A few examples will 
 illustrate these applications clearly. A person with 
 large Coactive organs should wear scarlet as the 
 dominant color in his dress, and this might be 
 trimmed with its complementary colors, green, 
 salmon, or purple. A person with large Fraternal 
 organs would wear green, or its complements, red 
 amber or scarlet. Those with the Reasoning or- 
 gans large would wear light blue ; those with 
 Ambition large would wear crimson or purple. 
 This law would not cause persons to wear colors 
 which did not agree with their co mplexions. For 
 difference of complexion indicates difference of 
 character. The blonde and the brunette differ as 
 much in their mental tints as in the tints of their 
 faces. 
 
 The male and female of each pair differ by wear- 
 ing darker and lighter shades of the same color. 
 The centres wear brown and white, the masculine 
 and feminine colors of unity. 
 
 The Banner. — The Banner and other official 
 symbols of the kingdom are given at the head of 
 this chapter. 
 
 The Banner has three upright bands, green, or- 
 ange, and scarlet, representing the intellectual, 
 social, and industrial departments of society. Its 
 central sun indicates the twelve groupates. It is 
 
INFLUENCE OF COLORS. 287 
 
 the Sun of Righteousness, for it shows tne balance 
 and righteous laws which rule these, and it truly 
 symbolizes the perfect man. Its twelve rays have 
 the same arrangement as the corresponding parts of 
 the city. 
 
 The symbols ot the officers and members are 
 worn on their dresses. Their centers are circles in 
 those worn by men 9 and ellipses in those worn by 
 women. For the circle is masculine when com- 
 pared with the ellipse. 
 
 Among the ancient Egyptian, Hindoo, and Se- 
 mitic nations the Cross was used as a symbol of 
 generation. It stands for the major and minor 
 axes of the brain ellipse, and when crossed at the 
 middle and formed of curved lines, it is the femi- 
 nine symbol of marriage and of society. When 
 crossed nearer the upper end, it is the masculine 
 symbol of these. 
 
 Influence of Colors. — Every color is a definite 
 kind of force. 
 
 The orange, yellow, and green rays of the sun- 
 beam are the chief ones employed in constructing 
 the delicate tissues of life. Now these are the very 
 colors which the Author's observations and expe- 
 riments have shown are radiated by the social 
 groups of the brain — those of Affection. The Sen- 
 sitive group radiates salmon ; the Parental, am- 
 ber ; the Sexal, orange ; the Religious, yellow ; 
 and the Fraternal, green. All of these faculties 
 are related to the organs of nutrition in the body, 
 those which organize its materials and build up its 
 tissues. In the brain, these faculties attract hu- 
 man beings together, and produce all the compli- 
 cated organizations of society. The colors of the 
 intellect — different shades of blue tinged with 
 
288 SEPHERVA, 
 
 green — are most closely related to the chemical 
 force. The red of Expression is allied to heat. 
 Hence we speak of a cold intellect, of warm affec- 
 tion, and of hot tempers. 
 
 In the sanitarium the different colors are im- 
 portant factors in toning up and restoring the dis- 
 eased organs of the body. The Nervous system 
 is toned and stimulated by colors in which blue 
 predominates ; the Nutritive system by those in 
 which yellow leads ; and the Muscular system by 
 those in which red predominates. The details of 
 these can be learned from the colored maps of the 
 brain and body. By sifting the sunlight through 
 differently colored glasses, we may select and use 
 any one of these colors. 
 
 Correlation of the Senses. — We have dwelt 
 largely upon color, althogh Vision through which 
 it is perceived, is only one of the seven senses. 
 The harmonies of one sense may give us a clue to 
 those of the rest. The figures of speech in habitual 
 use would seem to indicate an instinctive percep- 
 tion that there are fixed and close analogies be- 
 tween the different senses. Thus we say that we 
 smell of a flower and see that it is sweet. Here we 
 apply the word see to the sense of smelling al- 
 though it really belongs to that of vision. So we 
 speak of sweet faces, sweet flowers, and sweet 
 sounds. We say that love, friendship, and social 
 intercourse are sweet ; and that hate is bitter ; sar- 
 casm is pungent, and tempers are sour. The basis 
 of these correlations is believed to exist in the 
 fact that light, heat, sound, odors, and flavors, all 
 consist of waves, and that between these, in the 
 different forces, are definite relations of length 
 and form. 
 
C0RELAT10N OE SENSES. 289 
 
 The organs of sense, the skin, the ear, the eyes 
 the nose, and the tongue — are each adapted to a 
 certain range of vibrations. The waves of sound 
 are to long too set the rods and cones of the eye in 
 vibration, and thus produce the sense of sight; and 
 the waves of the nerve-force are not adapted to 
 vibrate those rods and cones, except in unusual 
 states of excitement and exaltation of sensitiveness. 
 In this case, the rods are rendered more tense, and 
 according to a well known law, they will then vi- 
 • brate to the shorter waves of nerve-force. Then 
 we see the nerve-force as light. 
 
 These explanations enable us to understand 
 how one force can be converted into another. We 
 have but to change the form and length of its 
 vibrations, and the work of transformation is done. 
 
 We may perceive the vibrations of sound 
 through the sense of touch, recognizing its pitch 
 and its intensity. Yet in this case, as the Author's 
 experiments have shown, the sensation is not pre- 
 cisely the same as it is when perceived through 
 the ear. Probably no description of a sensation or 
 an emotion could convey a perfect idea of it to a 
 person who had never felt it in his own experi- 
 ence. Each mind must perceive them for itself. 
 Yet the correspondences between the senses are 
 so close, that the scale of harmonies for them all 
 must be alike. The scale of musical accords and 
 that for colors have already been worked out by 
 science. 
 
 The senses are arranged in a series of octaves, 
 and what appears as Sound to one of the senses, if 
 transferred to the higher octaves would appear as 
 Light or as mental Feelings. 
 
 The notes and strains of music have definite re- 
 
290 SEPHERVA. 
 
 lations. Each has power to excite some one organ 
 or group of organs. If the notes succeed each 
 other, or are sounded together in the same order 
 in which the faculties naturally follow or respond 
 to each other in mental action, then the music will 
 create a feeling of pleasure in the mind. It is har- 
 monious ; it awakens the faculties in their natural 
 order. They respond in thirds, fifths, and octaves, 
 as already explained in the chapter on Polarity. 
 
 Each odor and each flavor normally affects some 
 special faculty or group. Hence we may have a 
 scale of accords for eating, and arrange the articles 
 of food so that their odors and flavors shall succeed 
 each other in such an order as will exeite the fa- 
 culties harmoniously. 
 
 The following table presents some of these rela- 
 tions of the senses as at present understood. The 
 base clef of sounds is below the parallel lines. 
 
 TABLE OF SENSE HARMONIES. 
 
 Culture Green ..... .Fa . . . Pears Pinks 
 
 Science Azure Sol . . Wheat-bread . . Celery 
 
 Letters Blue La. ..Maize Myrrh 
 
 Religion Lemon Mi. . .Rice Jasmine 
 
 Marriage .... Orange Re . . . Oranges Rose 
 
 Labor Scarlet Do. .Lemon Camphor 
 
 Rulership. . ..Crimson. ...Si. . .Strawberry. .. .Southernwood 
 
 Art ..Gray Sol.. Oatmealbread. Vernal Grass.. 
 
 Family Amber Fa. . Peaches Pineapple. . . . 
 
 Home Salmon. . . .Mi. . Grapes Violet 
 
 Wealth Red Re . . Melon Musk 
 
 Commerce . . . Maroon Do . . Spices Clove 
 
 Relations of Food. — Food can affect the body 
 and the mind in three ways : 
 
 First. From the simple nutrition of its chemi- 
 cal elements. It must contain the carbon, oxygen, 
 hydrogen, and other elements required in the body 
 
FOOD AND CHARACTER. 291 
 
 Second. Food may modify character; may mold, 
 develope, or depress the different faculties by the 
 effect of its odors and flavers. For illustration, we 
 would feed a person in whom the social organs 
 were deficient upon food in which the sweet odors 
 and flavors predominate. When we wished to 
 develop the intellect we would feed the person 
 upon wheaten bread or other food having alkaline 
 odors and flavors. The flesh of animals, when 
 used as food, stimulates the base of the brain. It 
 chiefly excites the Impulsive, Defensive, Sensitive 
 and Perceptive groups. It is not adapted to deve- 
 lop a noble, refined, and intellectual character. Its 
 use as an article of diet belongs legitimately to 
 savage life and the lower phases of society. 
 
 Third. Our food may affect us by calling the 
 various faculties into exercise in cultivating and 
 procuring its different varieties. The culture of 
 grains and fruits tend to develop the social facul- 
 ties and the intellect. When a people settle down 
 to the pursuits of agriculture, it is at once an in- 
 dication that the arts of peace are beginning to 
 prevail over those of war. In savage life, hunting 
 and fishing were common means for procuring 
 food, and these required the exercise of percep- 
 tion, sensation, destruction, cunning, and mobility. 
 In civilized life, the slaughter of animals for food 
 called the same faculties into exercise. The struc- 
 ture of the teeth and other digestive organs in 
 man proves that he is naturally adapted to live on 
 grains and fruits when he arrives at man's full 
 estate. 
 
 In a harmonized life, the cook must understand 
 well the relations of food, and be as truly an artist 
 as the musician or painter, In a far higher sense 
 
292 SEPHERVA. 
 
 than in past times, the cook must cater to the ap- 
 petite, but the appetite will be educated and 
 trained to appreciate and seek the higher harmo- 
 nies of food ; and the pleasures conferred rare in- 
 creased to a corresponding degree. 
 
 The senses are the Portals of the Mental Tem- 
 ple. Through them all harmonies must enter to 
 reach the halls of thought and feeling. These har- 
 monies must be the effective instruments for 
 reaching the most refined culture and the most 
 exalted spirituality which a human being is capa- 
 ble of attaining. The education of the senses must 
 therefore take a leading place in a true system of 
 culture. 
 
 The color of the skin has an effect on the devel- 
 opment of the senses. The most perfect complex- 
 ion, in all respects, is that between the blond and 
 the brunette. It belongs to the Caucasian race, 
 distinguished alike for its high energy and sensi- 
 bility, and its capacity for advancement. 
 
 Previous to the discoveries of this Book, the 
 wisest of men knew a scale of harmonies of only 
 one of the senses — that of hearing, as expressed 
 by music. But we have shown above, that Heat, 
 Color, Forms, Odors, Flavors, and Characters, have 
 each their scale of accords. These make us masters 
 of at least six times as many sources of pleasure 
 as were known before. Until these were elabo- 
 rated it was impossible to form a clear conception 
 of how much is involve in a complete life of so- 
 cial harmony on earth, or in the supernal spheres ; 
 and it is equally impossible for us to take the steps 
 essential to its practical realization. 
 
 The New Earth. — We have now cempleted the 
 sketch of those basic laws of science which must 
 
THE NEW EARTH. 293 
 
 guide the activities of the new life for humanity. 
 The high promises of science confirm the voice of 
 inspiration and both of these will justify the hand 
 and inspire the hearts of those who work for the 
 earthly redemption of man. 
 
 The immense transformation in the intellectual, 
 the moral, ahd the physical life of man, will indeed 
 make it appear like a new heavens and a new 
 earth. In landscape art, the plan of the New Je- 
 rusalem will be taken as the model for all cities 
 . and towns. This plan is based upon the laws of 
 form-beauty already explained in the first part of 
 this volume. It combines in the highest degree 
 the beauty of curved and straight lines with sym- 
 metry of its balancing parts. The streets are in- 
 dicated by the dark lines. The great Temple in 
 the center is occupied by the pivotal society or 
 Band of Israel. Around this, on the four sides of 
 the square, are grouped the twelve Bands, each 
 having its buildings. There should be a natural 
 limit to the size of a city, just as there is to the 
 size of man. The city is a definite, organized 
 structure, having a fixed relation of all its parts 
 and activities. The capital city of the world need 
 not contain more than 144,000 people as its fixed 
 population. 
 
 The truths of science demonstrate that the long 
 expected kingdom of righteousness must have a 
 literal, material form, a definite and fixed consti- 
 tution, and laws. The language of Bible prophecy 
 on this point is clear and decisive. But its inner 
 life is not less clearly marked. It is moved by the 
 mightiest impulses of spiritual life, and these 
 alone lift it into majestic power, and will main- 
 tain its triumphant course through the ages. 
 
£94 SEPHERVA. 
 
 The past achievements of science and art lead 
 us to exspect the most wonderful results in the 
 future, from the modifications of the climate, the 
 soil and the surface of the earth. 
 
 New chemical discoveries will unlock the icy 
 zones of the earth, clothe them with verdure, and 
 cool the hot breath of the tropics to the freshness 
 of temperate climes. 
 
 With combined industry, the civil engineer will 
 reclaim the deserts, and make them blossom as the 
 rose. Vast industrial armies will be animated by 
 a noble enthusiasm in making the earth a garden 
 of beauty, the fit abode of a redeemed race. 
 
 Carried to its maturity, science here inspires 
 the vital air of religion itself, and is moved by 
 the same immortal impulses. Under their united 
 light and power we shall mold all external condi- 
 tions into enduring sources of pleasure, and make 
 human life an eternal response to the spiritual 
 symphony of the Universe 
 
 June 24, — jJtJ^Sfc — 3468. 
 
INDEX. 
 
 Pood, its kind 11 
 
 Face and Indices 33, 38 
 
 Freedom Defined 123 
 
 Foundations 165 
 
 Fourth Seal 175 
 
 Fifth Seal 181 
 
 Fulfilled Prophecies 195 
 
 Future Measures 261 
 
 Food and Character 291 
 
 Gestures 85, 92 
 
 Grouping* of Members 129, 130 
 Gathering of Tribes ... 166, O 
 
 Geologic Ages 3, 105 
 
 Greek Mental Life 101 
 
 Heredity 94, 137 
 
 HomeWork 137 
 
 Household 138 
 
 Historic Numbers 254 
 
 Industry, Organized 128 
 
 Impeachment 125 
 
 Impressians 64, 66 
 
 Incense 168 
 
 Ishmael 253 
 
 Influence of Colors 287 
 
 Joining the Sticks N. 
 
 Jerusalem 151 176 
 
 Knowledge and Labor ... 4 
 Knowledge Classified 275 
 
 Laws of Nature 6 
 
 Lines of Evolution 101 
 
 Life in Israel 117 
 
 Lamb, Paschal 168 
 
 Length of Life 174 
 
 Logos, Meaning of 245 
 
 Lamb, Blood of 170 
 
 Motive System 13 
 
 Map of Organs 16 
 
 Minor Axis 40 
 
 Minor Currents 46 
 
 Measure of Man 48 
 
 Measure of Head 49 
 
 Mental Unity 75 
 
 Mental Chords 76, 77 
 
 Music 78 
 
 Analysis of Life 24 
 
 Adhesion of Impressions. 59 
 
 Archetype 118 
 
 Authority 122 
 
 Atonement 171 
 
 Brain, described 18 
 
 Brain Centers 20 
 
 Brain and Body 31 
 
 Beauty, its laws 47 
 
 Bands of Israel 119 
 
 Battle with the Beast 184 
 
 Blessings of J a cob X, L,M 
 Banner of Israel 286 
 
 Conception of Law 5 
 
 Criterion of Truth 7 
 
 Currents of Force 43 
 
 Conservation 56 
 
 Colors, Meaning of 63 
 
 Crown of Life 64 
 
 Caressing 67 135 
 
 Civilization, Seven 106 
 
 Commerce 139 
 
 Character of Tribes 151 
 
 CeUs 175 
 
 Covenants D. 
 
 Character of Messiah 241 
 
 Course of Study 267 
 
 Costume 285 
 
 Corelation of Senses 288 
 
 Common Sense and Sci- 
 ence 6 
 Control of the ' Will'. '.'.'.'. '. .' '. 57 
 Contraction of Muscles. . . 13 
 
 Colors of Nerve Force 63 
 
 Caphalization 98 
 
 Chosen People 157 
 
 Design of this Book 4 
 
 Doctrines of Bible . . . .149, 150 
 
 Duration of Life A. 
 
 Destiny of Nations 252 
 
 Ellipse, law of 40 
 
 Embryonic Life 94 
 
 Elections 124 
 
 Employment 128 
 
 Exchanges, Social 163 
 
 Earthly and Heavenly. ... 182 
 Education, Integral 265 
 
290 
 
 INDEX 
 
 Mental Order, 79 
 
 Mental Act 30 
 
 Mimetic Law 85 
 
 Marriage 132 
 
 Mystery, mark of 184 
 
 Messenger T. 
 
 Mosaic Polity 349 
 
 Messianic Prophecies. 104, 195 
 
 Measures of Time 261 
 
 Method of Study 270 
 
 Modified Currents 57 
 
 Nutrition 10 
 
 Nervous System 14 
 
 Nerve Cells 16, 17 
 
 Nerve Force 51 
 
 Nerve Currents 43 
 
 Numbers, Meaning 26, 30 
 
 Nerve Spheres 54 
 
 National Phases 100 
 
 New Jerusalem 151 
 
 New Birth -.... 181 
 
 New Earth , . . . . 279 
 
 New Covenant R 
 
 Order of Thought 79 
 
 Orders of Society 118 
 
 Ownership 126 
 
 Overcoming Evil 145 
 
 Obedience 172 
 
 Olah, incense 168 
 
 Proof in Science 7 
 
 Proporiions. ., 48 
 
 Polar Organs 71, 72, 78 
 
 Phases of Life 95, 100 
 
 Pairs of Sex 130 
 
 Purity 134 
 
 Penalties 173 
 
 Promised Land E, F. 
 
 Plan of Salvation 237 
 
 Plan of School 266 
 
 Plan oi Temple 281 
 
 Philosophy defined 8 
 
 Physiology Defined 10 
 
 Paschal Lamb 168 
 
 Responses 82 
 
 Rights Defined 125 
 
 Rights of Wealth 126 
 
 Representation 140 
 
 Religion 142, 145 
 
 Ressureetion 181 
 
 Re-incarnation 181, 182 
 
 Reign of Peace 183 
 
 Rites of the Law 251 
 
 Radius Vector 45 
 
 Relations of Food 290 
 
 Science Defined 6, 8 
 
 Sensi-motors 15 
 
 Striatum and Thalamus.. 21 
 
 Sex in the Ellipse 43 
 
 Spiritual Atmosphere 67 
 
 Social Science 108 
 
 Social Structure 107, 110 
 
 Specialization Ill 
 
 Spheres of Sex 130 
 
 Sexlove 133 
 
 Seventh Seal 150 
 
 Sealing in Tribes 160 
 
 Sticks 162 
 
 Second Seal 166 
 
 Sacrifices, Nature of 167 
 
 Sacrifices Restored 172 
 
 Spheres of Light and dark- 
 ness 70 
 
 Symphony of Life 164 
 
 Second Coming 243 
 
 Solar Cycles « 259 
 
 Seven Teachers 263 
 
 Seven Seals 193 
 
 Synthetic Laws 276 
 
 Test, Final 115 
 
 Transition Periods 259 
 
 Trinity in Mind 31 
 
 Trinity, Divine 250 
 
 Treasurer 146 
 
 Trustees 127 
 
 Transitions 145 
 
 Tribes in Jerusalem .. .15 1- 152 
 
 Throne in Heaven 165 
 
 Tree of Life , . . .176, 180 
 
 Theory of Mental Action.- 81 
 
 True Messiah 2a5 
 
 The Turning 262 
 
 Temple, Plan of 279, 284 
 
 Universal Peace A. 
 
 Vital Trinities 13 
 
 Voice and Character 91 
 
 Vocal Inflections 91 , 93 
 
 Veil of the Nations B 
 
 Waves of Thought 51 
 
 Waves in Dreamiug 61 
 
 Worth of Life 174 
 
 Youth, Phase of 96 
 
 Zones, Mental 71 
 
i 
 
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