[903] See Micah vi., 6-8, “Noyes’s Translation.”

[904] Matthew xvii., 37-40.

[905] “Les Hauts Phénomenes de la Magie,” p. 12, preface.

[906] “History of Magic, Witchcraft, and Animal Magnetism.”

[907] See Draper’s “Conflict between Religion and Science.”

[908] Gospel according to Mark, iii. 29: “He that shall blaspheme against the Holy Ghost, hath never forgiveness, but is in danger of eternal damnation” (αμαρτηματος, error).

[909] Gospel according to Matthew, v. 44.

[910] “Comparative Mythology,” April, 1856.

[911] 1st Epistle of John, iii. 8.

[912] 2 Kings, xviii. 4. It is probable that the fiery serpents or Seraphim mentioned in the twenty-first chapter of the book of Numbers were the same as the Levites, or Ophite tribe. Compare Exodus xxxii. 26-29 with Numbers xxi. 5-9. The names Heva, חוה, Hivi or Hivite, חוי, and Levi לוי, all signify a serpent; and it is a curious fact that the Hivites, or serpent-tribe of Palestine, like the Levites or Ophites of Israel, were ministers to the temples. The Gibeonites, whom Joshua assigned to the service of the sanctuary, were Hivites.

[913] 1 Chronicles, xxi. 1: “And Satan stood up against Israel and moved David to number Israel.” 2d Samuel, xxiv. 1: “And again the anger of the Lord was kindled against Israel, and he moved David against them to say: ‘Go, number Israel and Judah.’”

[914] Zechariah iii. 1, 2. A pun or play on words is noticeable; “adversary” is associated with “Satan,” as if from שטן, to oppose.

[915] Jude 9.

[916] In the “Assyrian Tablets,” Palestine is called “the land of the Hittites;” and the Egyptian Papyri, declaring the same thing, also make Seth, the “pillar-god,” their tutelar deity.

[917] Seth, Suteh, or Sat-an, was the god of the aboriginal nations of Syria. Plutarch makes him the same as Typhon. Hence he was god of Goshen and Palestine, the countries occupied by the Israelites.

[918] “Vendidad,” fargard x., 23: “I combat the dæva Æshma, the very evil.” “The Yaçnas,” x. 18, speaks likewise of Æshma-Dæva, or Khasm: “All other sciences depend upon Æshma, the cunning.” “Serv.,” lvi. 12: “To smite the wicked Auramanyas (Ahriman, the evil power), to smite Æshma with the terrible weapon, to smite the Mazanian dævas, to smite all devas.”

In the same fargard of the “Vendidad” the Brahman divinities are involved in the same denunciation with Æshma-dæva: “I combat India, I combat Sauru, I combat the Dæva Naonhaiti.” The annotator explains them to be the Vedic gods, Indus, Gaurea, or Siva, and the two Aswins. There must be some mistake, however, for Siva, at the time the “Vedas” were completed, was an aboriginal or Æthiopian God, the Bala or Bel of Western Asia. He was not an Aryan or Vedic deity. Perhaps Sûrya was the divinity intended.

[919] Jacob Bryant: “Analysis of Ancient Mythology.”

[920] Plutarch: “de Iside,” xxx., xxxi.

[921] Wilkinson’s “Ancient Egyptians,” p. 434.

[922] See “Vendidad,” fargand x.

[923] Salverte: “Des Sciences Occultes,” appendix, note A.

[924] The term πειρασμος signifies a trial, or probation.

[925] 2 Samuel, ii. 5, 15; vi. 1-4. Pliny.

[926] See 1 Corinthians, v. 5; 2 Corinthians, xi. 14; 1 Timothy, i. 20.

[927] 2d Epistle of Paul to the Corinthians, xii. In Numbers xxii. 22 the angel of the Lord is described as acting the part of a Satan to Balaam.

[928] 1 Kings, xxii. 19-23.

[929] Haug: “Essays on the Sacred Language, Writings, and Religion of the Parsees.”

[930] The “Avesta” describes the serpent Dahaka, as of the region of Bauri or Babylonia. In the Median history are two kings of the name Deiokes or Dahaka, and Astyages or Az-dahaka. There were children of Zohak seated on various Eastern thrones, after Feridun. It is apparent, therefore, that by Zohak is meant the Assyrian dynasty, whose symbol was the purpureum signum draconis—the purple sign of the Dragon. From a very remote antiquity (Genesis xiv.) this dynasty ruled Asia, Armenia, Syria, Arabia, Babylonia, Media, Persia, Bactria, and Afghanistan. It was finally overthrown by Cyrus and Darius Hystaspes, after “1,000 years’” rule. Yima and Thrætaona, or Jemshid and Feridun, are doubtless personifications. Zohak probably imposed the Assyrian or Magian worship of fire upon the Persians. Darius was the vicegerent of Ahura-Mazda.

[931] The name in the Gospels is βεελζεβουλ, or Baal of the Dwelling. It is pretty certain that Apollo, the Delphian God, was not Hellenian originally, but Phœnician. He was the Paian or physician, as well as the god of oracles. It is no great stretch of imagination to identify him with Baal-Zebul, the god of Ekron, or Acheron, doubtless changed to Zebub, or flies, by the Jews in derision.

[932] “Against Apion,” i. 25. “The Egyptians took many occasions to hate and envy us: in the first place because our ancestors (the Hyk-sos, or shepherds) had had the dominion over their country, and when they were delivered from them and gone to their own country, they lived there in prosperity.”

[933] Bunsen. The name Seth with the syllable an from the Chaldean ana or Heaven, makes the term Satan. The punners seem now to have pounced upon it, as was their wont, and so made it Satan from the verb שטן Sitan, to oppose.

[934] “Vendidad,” fargard x. The name Vendidad is a contraction of Vidæva-data, ordinances against the Dævas.

[935] Bundahest, “Ahriman created out of the materials of darkness Akuman and Ander, then Sauru and Nakit.”

[936] See Lenoir’s “Du Dragon de Metz,” in “Mémoires de l’Académie Celtique,” i., 11, 12.

[937] Plutarch: “Isis and Osiris.”

[938] “The Origin of Serpent Worship,” by C. Staniland Wake, M.A.I. New York: J. W. Bouton, 1877.

[939] “Tree and Serpent Worship,” etc.

[940] Godfrey Higgins: “Anacalypsis;” Dupuis: “Origines des Cultes,” iii., 51.

[941] Martianus Capella: “Hymn to the Sun,” i., ii.; Movers: “Phiniza,” 266.

[942] Plutarch: “Isis and Osiris.”

[943] Virgil: “Eclogues,” iv.

[944] Ovid: “Fasti,” ii., 451.

[945] Knorring: “Terra et Cœlum,” 53.

[946] Anna is an Oriental designation from the Chaldean ana, or heaven, whence Anaïtis and Anaïtres. Durga, the consort of Siva, is also named Anna purna, and was doubtless the original St. Anna. The mother of the prophet Samuel was named Anna; the father of his counterpart, Samson, was Manu.

[947] The virgins of ancient time, as will be seen, were not maids, but simply almas, or nubile women.

[948] Kircher: “Œdipus Ægypticus,” iii., 5.

[949] From θεραπευω, to serve, to worship, to heal.

[950] E. Pococke derives the name Pythagoras from Buddha, and guru, a spiritual teacher. Higgins makes it Celtic, and says that it means an observer of the stars. See “Celtic Druids.” If, however, we derive the word Pytho from פתה, petah, the name would signify an expounder of oracles, and Buddha guru a teacher of the doctrines of Buddha.

[951] In the Secret Museum of Naples, there is a marble bas-relief representing the Fall of Man, in which God the Father plays the part of the Beguiling Serpent.

[952] First Epistle to the Corinthians, x. 11.: “All these things happened unto them for types.”

[953] Epistle to the Galatians, iv. 24: “It is written that Abraham had two sons, the one by a bond-maid, the other by a freewoman ... which things are an allegory.”

[954] See “Job,” by various translators, and compare the different texts.

[955] See Kerr Porter’s “Persia,” vol. i., plates 17, 41.

[956] The expression “of the kindred of Ram” denotes that he was an Aramæan or Syrian from Mesopotamia. Buz was a son of Nahor. “Elihu son of Barachel” is susceptible of two translations. Eli-Hu—God is, or Hoa is God; and Barach-Al—the worshipper of God, or Bar-Rachel, the son of Rachel, or son of the ewe.

[957] xxxvi. 24-27.

[958] ix. 5-11.

[959] xxxviii. 1, et passim.

[960] Job xxxviii. 35.

[961] Ibid., xli. 8.

[962] Ibid., xli. 34.

[963] Atum, or At-ma, is the Concealed God, at once Phtha and Amon, Father and Son, Creator and thing created, Thought and Appearance, Father and Mother.

[964] Molitor, Ennemoser, Henman, Pfaff, etc.

[965] Schopheim: “Traditions,” p. 32.

[966] W. Williams: “Primitive History;” Dunlap: “Spirit History of Man.”

[967] Plutarch: “Isis and Osiris,” p. 17.

[968] “Sibylline Oracles,” 760-788.

[969] Euripides: “Bacchæ.”

[970] We doubt the propriety of rendering κορη, virgin. Demeter and Persephoneia were substantially the same divinity, as were Apollo and Esculapius. The scene of this adventure is laid in Krete or Koureteia, where Zeus was chief god. It was, doubtless, Keres or Demeter that is intended. She was also named κουρα, which is the same as κωρη. As she was the goddess of the Mysteries, she was fittest for the place as consort of the Serpent-God and mother of Zagreus.

[971] Pococke considers Zeus a grand lama, or chief Jaina, and Kore-Persephone, or Kuru-Parasu-pani. Zagreus, is Chakras, the wheel, or circle, the earth, the ruler of the world. He was killed by the Titans, or Teith-ans (Daityas). The Horns or crescent was a badge of Lamaic sovereignty.

[972] Nonnus: “Dionysiacs.”

[973] See Deane’s “Serpent Worship,” pp. 89, 90.

[974] Creuzer: “Symbol.,” vol. i., p. 341.

[975] The Dragon is the sun, the generative principle—Jupiter-Zeus; and Jupiter is called the “Holy Spirit” by the Egyptians, says Plutarch, “De Iside,” xxxvi.

[976] In the original it stands Æons (emanations). In the translation it stands worlds. It was not to be expected that, after anathematizing the doctrine of emanations, the Church would refrain from erasing the original word, which clashed diametrically with her newly-enforced dogma of the Trinity.

[977] See Dean’s “Serpent Worship,” p. 145.

[978] Ecclesiasticus xxiv. 3.

[979] See Dunlap’s “Spirit History of Man,” the chapter on “the Logos, the Only Begotten and the King.”

[980] Translated by Buckley.

[981] “Select Works on Sacrifice.”

[982] Typhon is called by Plutarch and Sanchoniathon, “Tuphon, the red-skinned.” Plutarch: “Isis and Osiris,” xxi.-xxvi.

[983] “Conflict between Religion and Science,” p. 269.

[984] Rahu and Kehetty are the two fixed stars which form the head and tail of the constellation of the Dragon.

[985] E. Upham: “The Mahâvansi, etc.,” p. 54, for the answer given by the chief-priest of Mulgirs Galle Vihari, named Sue Bandare Metankere Samanere Samayahanse, to a Dutch Governor in 1766.

[986] We leave it to the learned archæologists and philologists to decide how the Naga or Serpent worship could travel from Kashmir to Mexico and become the Nargâl worship, which is also a Serpent worship, and a doctrine of lycanthropy.

[987] Michael, the chief of the Æons, is also “Gabriel, the messenger of Life,” of the Nazarenes, and the Hindu Indra, the chief of the good Spirits, who vanquished Vasouki, the Demon who rebelled against Brahma.

[988] See the Gnostic amulet called the “Chnuphis-Serpent,” in the act of raising its head crowned with the seven vowels, which is the kabalistic symbol for signifying the “gift of speech to man,” or Logos.

[989] “Tamas, the Vedas.”

[990] Thomas Aquinas: “Somma,” ii., 94 Art. 4.

[991] See des Mousseaux; see various other Demonographers; the different “Trials of Witches,” the depositions of the latter exacted by torture, etc. In our humble opinion, the Devil must have contracted this disagreeable smell and his habits of uncleanliness in company with mediæval monks. Many of these saints boasted of having never washed themselves! “To strip one’s self for the sake of vain cleanliness, is to sin in the eyes of God,” says Sprenger, in the “Witches’ Hammer.” Hermits and monks “dreaded all cleansing as so much defilement. There was no bathing for a thousand years!” exclaims Michelet in his “Sorcière.” Why such an outcry against Hindu fakirs in such a case? These, if they keep dirty, besmear themselves only after washing, for their religion commands them to wash every morning, and sometimes several times a day.

[992] Lermontoff, the great Russian poet, author of the “Demon.”

[993] “Les Hauts Phénomenes de la Magie,” p. 379.

[994] “Movers,” p. 109.

[995] Hercules is of Hindu origin.

[996] The same as the Egyptian Kneph, and the Gnostic Ophis.

[997] “Serpent Worship,” p. 145.

[998] “Movers,” p. 397. Azazel and Samael are identical.

[999] Saturn is Bel-Moloch and even Hercules and Siva. Both of the latter are Harakala, or gods of the war, of the battle, or the “Lords of Hosts.” Jehovah is called “a man of war” in Exodus xv. 3. “The Lord of Hosts is his name” (Isaiah li. 15), and David blesses him for teaching his “hands to war and his fingers to fight” (Psalms cxliv. 1). Saturn is also the Sun, and Movers says that “Kronos Saturn was called by the Phœnicians Israel (130). Philo says the same (in Euseb., p. 44).

[1000] “Blessed be Iahoh, Alahim, Alahi, Israel” (Psalm lxxii.).

[1001] Hardy’s “Manual of Buddhism,” p. 60.

[1002] Cousin: “Lect. on Mod. Phil.,” vol. i., p. 404.

[1003] Movers, Duncker, Higgins, and others.

[1004] “Hæres,” xxxiv; “Gnostics,” p. 53.

[1005] Wine was first made sacred in the mysteries of Bacchus. Payne Knight believes—erroneously we think—that wine was taken with the view to produce a false ecstasy through intoxication. It was held sacred, however, and the Christian Eucharist is certainly an imitation of the Pagan rite. Whether Mr. Knight was right or wrong, we regret to say that a Protestant clergyman, the Rev. Joseph Blanchard, of New York, was found drunk in one of the public squares on the night of Sunday, August 5, 1877, and lodged in prison. The published report says: “The prisoner said that he had been to church and taken a little too much of the communion wine!”

[1006] The initiatory rite typified a descent into the underworld. Bacchus, Herakles, Orpheus, and Asklepius all descended into hell and ascended thence the third day.

[1007] King’s “Hist. Apost. Creed,” 8vo, p. 26.

[1008] Justice Bailey’s “Common Prayer,” 1813, p. 9.

[1009] “Apostle’s Creed;” “Apocryphal New Testament.”

[1010] “On the Creed,” fol. 1676, p. 225.

[1011] Lib. 1, c. 2; “Lib. de Princ.,” in “Proœm. Advers. Praxeam,” c. ii.

[1012] “De Fide et Symbol.”

[1013] “Preller:” ii., p. 154.

[1014] Nicodemus: “Apocryphal Gospel,” translated from the Gospel published by Grynæus, “Orthodoxographa,” vol. i., tom. ii., p. 643.

[1015] Euripides: “Herakles,” 807.

[1016] “Æneid,” viii., 274, ff.

[1017] “Frogs;” see fragments given in “Sod, the Mystery of Adonis.”

[1018] See pages 180-187, 327.

[1019] Aristophanes: “Frogs.”

[1020] See Preface to “Hermas” in the Apocryphal New Testament.

[1021] In the “Life of Buddha,” of Bkah Hgyur (Thibetan text), we find the original of the episode given in the Gospel according to Luke. An old and holy ascetic, Rishi Asita, comes from afar to see the infant Buddha, instructed as he is of his birth and mission by supernatural visions. Having worshipped the little Gautama, the old saint bursts into tears, and upon being questioned upon the cause of his grief, answers: “After becoming Buddha, he will help hundreds of thousands of millions of creatures to pass to the other shore of the ocean of life, and will lead them on forever to immortality. And I—I shall not behold this pearl of Buddhas! Cured of my illness, I shall not be freed by him from human passion! Great King! I am too old—that is why I weep, and why, in my sadness, I heave long sighs!”

It does not prevent the holy man, however, from delivering prophecies about the young Buddha, which, with a very slight difference, are of the same substance as those of Simeon about Jesus. While the latter calls the young Jesus “a light for the revelation of the Gentiles and the glory of the people of Israel,” the Buddhist prophet promises that the young prince will find himself clothed with the perfect and complete enlightenment or “light” of Buddha, and will turn the wheel of law as no one ever did before him. “Rgya Tcher Rol Pa;” translated from the Thibetan text and revised on the original Sanscrit, Lalitavistara, by P. E. Foncaux. 1847. Vol. ii., pp. 106, 107.

[1022] The sign of the cross—only a few days after the resurrection, and before the cross was ever thought of as a symbol!

[1023] Payne Knight shows that “from the time of the first King Menes, under whom all the country below Lake Mœris was a bog (Herod., ii., 4), to that of the Persian invasion, when it was the garden of the world”—between 11,000 and 12,000 years must have elapsed. (See “Ancient Art and Mythology;” cli., R. Payne Knight, p. 108. Edit. by A. Wilder.)

[1024] Seth or Sutech, “Rawlinson’s History of Herodotus,” book ii., appendix viii., 23.

[1025] The fact is vouchsafed for by Epiphanius. See Hone: “Apocryphal New Testament;” “The Gospel of the Birth of Mary.”

In his able article “Bacchus, the Prophet-God,” Professor A. Wilder remarks that “Tacitus was misled into thinking that the Jews worshipped an ass, the symbol of Typhon or Seth, the Hyk-sos God. The Egyptian name of the ass was eo, the phonetic of Iao;” and hence, probably, he adds, “a symbol from that mere circumstance.” We can hardly agree with this learned archæologist, for the idea that the Jews reverenced, for some mysterious reason, Typhon under his symbolical representation rests on more proof than one. And for one we find a passage in the “Gospel of Mary,” is cited from Epiphanius, which corroborates the fact. It relates to the death of “Zacharias, the father of John the Baptist, murdered by Herod,” says the Protevangelion. Epiphanius writes that the cause of the death of Zacharias was that upon seeing a vision in the temple he, through surprise, was willing to disclose it, but his mouth was stopped. That which he saw was at the time of his offering incense, and it was a man STANDING IN THE FORM OF AN ASS. When he was gone out, and had a mind to speak thus to the people, Woe unto you, whom do ye worship? he who had appeared unto him in the temple took away the use of his speech. Afterward when he recovered it, and was able to speak, he declared this to the Jews, and they slew him. They (the Gnostics) add in this book, that on this very account the high priest was commanded by the law-giver (Moses) to carry little bells, that whensoever he went into the temple to sacrifice, he whom they worshipped, hearing the noise of the bells, might have time enough to hide himself, and not be caught in that ugly shape and figure” (Epiph.).

[1026] “Phallism in Ancient Religions,” by Staniland Wake and Westropp, p. 74.

[1027] Hercules is also a god-fighter as well as Jacob-Israel.

[1028] “Phallism in Ancient Religions,” p. 75.

[1029] Antiochus Epiphanius found in 169 B.C. in the Jewish temple, a man kept there to be sacrificed. Apion: “Joseph, contra Apion,” ii., 8.

[1030] The ox of Dionysus was sacrificed at the Bacchic Mysteries. See “Anthon,” p. 365.

[1031] “Paus.,” 5, 16.

[1032] Judges iv. 4.

[1033] 2 Kings, xxii. 14.

[1034] xiv. 2; xx. 16, 17.

[1035] xxvii. 28, 29.

[1036] The festival denominated Liberalia occurred on the seventeenth of March, now St. Patrick’s Day. Thus Bacchus was also the patron saint of the Irish.

[1037] Prof. A. Wilder: “Bacchus, the Prophet-God,” in the June number (1877) of the “Evolution, a Review of Polities, Religion, Science, Literature, and Art.”

[1038] “Edinburgh Review,” April, 1851, p. 411.

[1039] “Indian Sketches; or Life in the East,” written for the “Commercial Bulletin,” of Boston.

[1040] See chapter ii. of this vol., p. 110.

[1041] It would be worth the trouble of an artist, while travelling around the world, to make a collection of the multitudinous varieties of Madonnas, Christs, saints, and martyrs as they appear in various costumes in different countries. They would furnish models for masquerade balls in aid of church charities!

[1042] Even as we write, there comes from Earl Salisbury, Secretary of State for India, a report that the Madras famine is to be followed by one probably still more severe in Southern India, the very district where the heaviest tribute has been exacted by the Catholic missionaries for the expenses of the Church of Rome. The latter, unable to retaliate otherwise, despoils British subjects, and when famine comes as a consequence, makes the heretical British Government pay for it.

[1043] “Ancient Faiths and Modern,” p. 24.

[1044] “Fétichisme, Polythéisme, Monothéisme.”

[1045] “Oriental and Linguistic Studies,” “Vedic Doctrine of a Future Life,” by W. Dwight Whitney, Prof. of Sanscrit and Comparative Philology at Yale College.

[1046] “Oriental and Linguistic Studies,” p. 48.

[1047] In his article on “Paul, the Founder of Christianity,” Professor A. Wilder, whose intuitions of truth are always clear, says: “In the person of Aher we recognize the Apostle Paul. He appears to have been known by a variety of appellations. He was named Saul, evidently because of his vision of Paradise—Saul or Sheol being the Hebrew name of the other world. Paul, which only means ‘the little man,’ was a species of nickname. Aher, or other, was an epithet in the Bible for persons outside of the Jewish polity, and was applied to him for having extended his ministry to the Gentiles. His real name was Elisha ben Abuiah.”

[1048] “In the ‘Talmud’ Jesus is called Autu h-ais, אותו האיש, that man.”—A. Wilder.

[1049] See Moor’s plates, 75, No. 3.

[1050] Max Müller’s estimate.

[1051] Dr. Lundy: “Monumental Christianity,” p. 153.

[1052] Buddhaghosa’s “Parables,” translated from the Burmese, by Col. H. T. Rogers, R. E.; with an introduction by M. Müller, containing “Dhammapada,” 1870.

[1053] Interpreter of the Consulate-General in Siam.

[1054] “Ancient Faith and Modern,” p. 162.

[1055] Ibid.

[1056] The words contained within quotation marks are Inman’s.

[1057] See vol. i. of this work, p. 319.

[1058] p. 57.

[1059] Matthew vii. 2.

[1060] P. 25.

[1061] See Draper’s “Conflict between Religion and Science,” p. 224.

[1062] This is the doctrine of the Supralapsarians, who asserted that “He [God] predestinated the fall of Adam, with all its pernicious consequences, from all eternity, and that our first parents had no liberty from the beginning.”

It is also to this highly-moral doctrine that the Catholic world became indebted, in the eleventh century, for the institution of the Order known as the Carthusian monks. Bruno, its founder, was driven to the foundation of this monstrous Order by a circumstance well worthy of being recorded here, as it graphically illustrates this divine predestination. A friend of Bruno, a French physician, famed far and wide for his extraordinary piety, purity of morals, and charity, died, and his body was watched by Bruno himself. Three days after his death, and as he was going to be buried, the pious physician suddenly sat up in his coffin and declared, in a loud and solemn voice, “that by the just judgment of God he was eternally damned.” After which consoling message from beyond the “dark river,” he fell back and relapsed into death.

In their turn, the Parsi theologians speak thus: “If any of you commit sin under the belief that he shall be saved by somebody, both the deceiver as well as the deceived shall be damned to the day of Rasta Khéz.... There is no Saviour. In the other world you shall receive the return according to your actions.... Your Saviour is your deeds and God Himself.[1063]

[1063] “The Modern Parsis,” lecture by Max Müller, 1862.

[1064] “De Isid. et Osir.,” p. 380.

[1065] Every tradition shows that Jesus was educated in Egypt and passed his infancy and youth with the Brotherhoods of the Essenes and other mystic communities.

[1066] Bunsen found some records which show the language and religious worship of the Egyptians, for instance, not only existing at the opening of the old Empire, “but already so fully established and fixed as to receive but a very slight development in the course of the old, middle, and modern Empires,” and while this opening of the old Empire is placed by him beyond the Menes period, at least 4,000 years B.C., the origin of the ancient Hermetic prayers and hymns of the “Book of the Dead,” is assigned by Bunsen to the pre-Menite dynasty of Abydos (between 4,000 and 4,500 B.C.), thus showing that “the system of Osirian worship and mythology was already formed 3,000 years before the days of Moses.”

[1067] It was also called the “hook of attraction.” Virgil terms it “Mystica vannus Iacchi,” “Georgics,” i., 166.

[1068] In an Address to the Delegates of the Evangelical Alliance, New York, 1874, Mr. Peter Cooper, a Unitarian, and one of the noblest practical Christians of the age, closes it with the following memorable language: “In that last and final account it will be happy for us if we shall then find that our influence through life has tended to feed the hungry, to clothe the naked, and soothe the sorrows of those who were sick and in prison.” Such words from a man who has given two million dollars in charity; educated four thousand young girls in useful arts, by which they gain a comfortable support; maintained a free public library, museum, and reading-room; classes for working people; public lectures by eminent scientists, open to all; and been foremost in all good works, throughout a long and blameless life, come with the noble force that marks the utterances of all benefactors of their kind. The deeds of Peter Cooper will cause posterity to treasure his golden sayings in its heart.

[1069] “Aus dem Tibetischen übersetzt und mit dem Originaltexte herausgegeben,” von S. J. Schmidt.

[1070] “Buddhism in Tibet,” by Emil Schlagintweit, 1863, p. 213.

[1071] “Ecclesiastical History,” l. i., c. 13.

[1072] Tathagâta is Buddha, “he who walks in the footsteps of his predecessors;” as Bhagavat—he is the Lord.

[1073] We have the same legend about St. Veronica—as a pendant.

[1074] “Introduction à l’Histoire du Buddhisme Indien,” E. Burnouf, p. 341.

[1075] Moses was a most notable practitioner of Hermetic Science. Bearing in mind that Moses (Asarsiph) is made to run away to the Land of Midian, and that he “sat down by a well” (Exod. ii.), we find the following:

The “Well” played a prominent part in the Mysteries of the Bacchic festivals. In the sacerdotal language of every country, it had the same significance. A well is “the fountain of salvation” mentioned in Isaiah (xii. 3). The water is the male principle in its spiritual sense. In its physical relation in the allegory of creation, the water is chaos, and chaos is the female principle vivified by the Spirit of God—the male principle. In the “Kabala,” Zachar means “male;” and the Jordan was called Zachar (“Universal History,” vol. ii., p. 429). It is curious that the Father of St. John the Baptist, the Prophet of Jordan—Zacchar—should be called Zachar-ias. One of the names of Bacchus is Zagreus. The ceremony of pouring water on the shrine was sacred in the Osirian rites as well as in the Mosaic institutions. In the Mishna it is said, “Thou shalt dwell in Succa and pour out water seven, and the pipes six days” (“Mishna Succah,” p. 1). “Take virgin earth ... and work up the dust with living WATER,” prescribes the Sohar (Introduction to “Sohar;” “Kabbala Denudata,” ii., pp. 220, 221). Only “earth and water, according to Moses, can bring forth a living soul,” quotes Cornelius Agrippa. The water of Bacchus was considered to impart the Holy Pneuma to the initiate; and it washes off all sin by baptism through the Holy Ghost, with the Christians. The “well” in the kabalistic sense, is the mysterious emblem of the Secret Doctrine. “If any man thirst, let him come unto me and drink,” says Jesus (John vii.).

Therefore, Moses the adept, is naturally enough represented sitting by a well. He is approached by the seven daughters of the Kenite Priest of Midian coming to fill the troughs, to water their father’s flock. Here we have seven again—the mystic number. In the present biblical allegory the daughters represent the seven occult powers. “The shepherds came and drove them (the seven daughters) away, but Moses stood up, and helped them, and watered their flock.” The shepherds are shown, by some kabalistic interpreters, to represent the seven “badly-disposed Stellars” of the Nazarenes; for in the old Samaritan text the number of these Shepherds is also said to be seven (see kabalistic books).

Then Moses, who had conquered the seven evil Powers, and won the friendship of the seven occult and beneficent ones, is represented as living with the Reuel Priest of Midian, who invites “the Egyptian” to eat bread, i.e., to partake of his wisdom. In the Bible the elders of Midian are known as great soothsayers and diviners. Finally, Reuel or Jethro, the initiator and instructor of Moses, gives him in marriage his daughter. This daughter is Zipporah, i.e., the esoteric Wisdom, the shining light of knowledge, for Siprah means the “shining” or “resplendent,” from the word “Sapar” to shine. Sippara, in Chaldea, was the city of the “Sun.” Thus Moses was initiated by the Midianite, or rather the Kenite, and thence the biblical allegory.

[1076] Schmidt: “Der Weise und der Thor,” p. 37.

[1077] “Rgya Tcher Rol. Pa.,” “History of Buddha Sakya-muni” (Sanscrit), “Lalitavistara,” vol. ii., pp. 90, 91.

[1078] “Protevangelion” (ascribed to James), ch. xiii. and xiv.

[1079] “Pali Buddhistical Annals,” iii., p. 28; “Manual of Buddhism,” 142. Hardy.

[1080] “Gospel of the Infancy,” chap. xx., xxi.; accepted by Eusebius, Athanasius, Epiphanius, Chrysostom, Jerome, and others. The same story, with the Hindu earmarks rubbed off to avoid detection, is found at Luke ii., 46, 47.

[1081] Alabaster: “Wheel of the Law,” pp. 29, 34, 35, and 38.

[1082] E. Upham: “The History and Doctrines of Buddhism,” p. 135. Dr. Judson fell into this prodigious error by reason of his fanaticism. In his zeal to “save souls,” he refused to peruse the Burmese classics, lest his attention should be diverted thereby.

[1083] “Indian Antiquary,” vol. ii., p. 81; “Book of Ser Marco Polo,” vol. i., p. 441.

[1084] “Ssabismus,” vol. i., p. 725.

[1085] Murray’s “History of Discoveries in Asia.”

[1086] “Manual of Buddhism,” p. 142.

[1087] See Inman’s “Ancient Pagan and Modern Christian Symbolism,” p. 92.

[1088] “Rgya. Tcher. Rol. Pa.,” Bkah Hgyour (Thibetan version).

[1089] Gospel according to Luke, i. 39-45.

[1090] Didron: “Iconograph. Chrétienne Histoire de Dieu.”

[1091] There are numerous works deduced immediately from the “Vedas,” called the “Upa-Ved.” Four works are included under this denomination, namely, the “Ayus,” “Gandharva,” “Dhanus,” and “Sthāpatya.” The third “Upaveda” was composed by Viswamitra for the use of the Kshatriyas, the warrior caste.

[1092] Bunsen’s “Egypt’s Place in Universal History,” vol. v., p. 93.

[1093] Alabaster; “Wheel of the Law,” pp. 43-47.

[1094] “The Debatable Land,” p. 145.

[1095] “We divide our zeal,” says Dr. Henry More, “against so many things that we fancy Popish, that we scarce reserve a just share of detestation against what is truly so. Such are that gross, rank, and scandalous impossibility of transubstantiation, the various modes of fulsome idolatry and lying impostures, the uncertainty of their loyalty to their lawful sovereigns by their superstitious adhesion to the spiritual tyranny of the Pope, and that barbarous and ferine cruelty against those that are not either such fools as to be persuaded to believe such things as they would obtrude upon men, or, are not so false to God and their own consciences, as, knowing better, yet to profess them” (Postscript to “Glanvill”).

[1096] Payne Knight believes that Ceres was not a personification of the brute matter which composed the earth, but of the female productive principle supposed to pervade it, which, joined to the active, was held to be the cause of the organization and animation of its substance.... She is mentioned as the wife of the Omnipotent Father, Æther, or Jupiter (“The Symbolical Language of Ancient Art and Mythology,” xxxvi.). Hence the words of Christ, “it is the Spirit that quickeneth, flesh profiteth nothing,” applied in their dual meaning to both spiritual and terrestrial things, to spirit and matter.

Bacchus, as Dionysus, is of Indian origin. Cicero mentions him as a son of Thyoné and Nisus. Διόνυσος means the god Dis from Mount Nys in India. Bacchus, crowned with ivy, or kissos, is Christna, one of whose names was Kissen. Dionysus is preëminently the deity on whom were centred all the hopes for future life; in short, he was the god who was expected to liberate the souls of men from their prisons of flesh. Orpheus, the poet-Argonaut, is also said to have come on earth to purify the religion of its gross, and terrestrial anthropomorphism, he abolished human sacrifice and instituted a mystic theology based on pure spirituality. Cicero calls Orpheus a son of Bacchus. It is strange that both seem to have originally come from India. At least, as Dionysus Zagreus, Bacchus is of undoubted Hindu origin. Some writers deriving a curious analogy between the name of Orpheus and an old Greek term, ὀρφος, dark or tawny-colored, make him Hindu by connecting the term with his dusky Hindu complexion. See Voss, Heyne and Schneider on the Argonautis.

[1097] “Vie de Jesus,” p. 219.