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RSs een eh ae es Nan e * sok si S28 > sgh ap, ave: she," | CLE Eas es cee ee ae ee See a x Poe ae 2 ae whet Ae hanes Jean Be mi ete oy : eo em te an Wee uite Ce as oe roe ae one xn ie acon . as i ¢ tile a ae " z why » 4 aa “ he = https://archive.org/details/philosophyothist01 john, | ‘EEE PHILOSOPHY OF HISTORY ' RELATED TO WORSHIP From Gentile and Hebrew Sources Considering Universal Ideals and Predictions Fulfilled in Persons, Nations, and Social Movements of the World’ PART ONE—Gentlle Forecast of Christ PART TWO—Daniel’s Forecast of World’s History Correlated to Historic Page BY JASPER W. JOHNSON PRICE $3.00 Denver, Colo. Published by the Masonic History Co. Jasper W. aes Manager 1907 Baelonras Copyright 1907 by ‘Jasper W. Johnson ¢ \ . : a te . ~ * ) IMPRINT: CARSON-HA Bgl ha i 4 4 ¢ Div.S, ~*~ Oy } on) i T47P j Foreword A Philosophy of History Related to Prophecy treats of the inter-relation of events, and of their rela- tion to predictions. It necessarily regards the law of consequence, and the interpretation of signs and sym- bols which have been used in predictions. It should make clear its recognition of principles and forces com- mon to mankind, and of design throughout the world. Such a Philosophy is of great interest to every thought- ful person. No History is so profitable as that which is seen to be related, and capable of philosophical treatment. No Philosophy so fruitful of practical good as that which deals with human events, and respects rational and inspirational vision. No Prophecy is so inspired and inspiring as that which is confirmed by History and tested by Philosophy. Many attempts have been made to trace the rela- tion of events to predictions; but much that has been said on this matter has been strained to fit the bias of the thinker. Much of this thinking has been whim- sical without good rational standards of comparison, without clear principles for the selection of such stand- ards, and lacking a rational method of proceeding, or philosophy of treatment; and the conclusions nave been poor and unimportant. Not so here. The true Historian approaches his subject with the least mental bias; searches the past reflectively and justly; examines the present directly and charitably; and deals with the future logically. The Philosopher analyzes the past for test-principles; interprets the present by them; and would shape the future accord- ingly. The Prophet sees revelations of the fulfill- ment of purpose in the past, interprets the present, and predicts the future, without determining the propor- tion of History, Philosophy and Inspiration in his vi- sion. They have common interests and an interde- pendent work. Patience, earnestness and erudition are required for the discovery and selection of the materials, and the masterly treatment of the subject of such a Philo- sophy. A broad, tolerant, but logical Eclecticism must be observed. A recognition of truth held in com- mon by mankind must be made. The basis of the so- lidarity of the race and the brotherhood of man must be seen and believed for this work. -It requires none the less the confidence in the sovereignty and father- hood of the Eternal. Have there been some conceptions of God, of man, of virtue, of life—here and hereafter—common to all people of all times? Have there been symbols and signs of the Divine will given throughout the world? Is there a possible Philosophy of the fulfill- ment of the Prophecy? Read and determine. J. B. M. DEDICATED To the Honorable Arthur Denny, a pioneer of Seattle, Washington, who well, if not best, ex- emplifies the Brotherhood of Man; and whose memory is cherished by THE AUTHOR In Lieu of a Preface I submit to the thoughts of the thoughtful the following from the pens of learned gentlemen who are less prejudiced than is THE AUTHOR. North High School, Denver, Colo. To all who are interested in History, and especially to those who discern a philosophy in the great events and movements of society, there will be found in the volume just written by Judge Jasper W. Johnson, on “The Philosophy of History Related to Worship,’ a masterly grasp of the materials of general history; the symbols of men of all times and places; the great prophecies of both Gentile and Hebrew origin; and the laws of philosophy operating in those facts. There will also appear the great care in research, and the fine power and habit of judicial discrimina- tion of the author. Rarely does one find such selection of the matters and inquir- ies that are essential, without digression to incidentals. The pur- suance of these essentials is in such good sequence that the expec- tations raised in each discussion are satisfied in the next. The order is thus psychological, and gives proof of the patient, orig- inal thinking of the author. The reasoning is clear and persuasive—there is no begging of the question—and the conclusions are important and broad. The style is spirited, simple and pungent, with the freedom of the author apparent. The advantage and delight of having such an interpretation of historical facts cannot be overestimated. J. BRUCE MATHER, D. D., Ph. D. History, Literature and Psychology, North Side High School, Denver. FROM U. S. SENATOR TELLER. I have read carefully and with great interest the manuscript of Judge Jasper W. Johnson, of Denver, Colorado, entitled “The Philosophy of History Related to Worship.” The work is all that its title suggests. It is a profound and scholarly examination into the prophecies as applied to ancient and modern history, and shows a thorough and critical acquaintance with ancient and modern history on the part of its author. His arguments are clear and cogent, and his conclusions fully supported by refer- ences to ancient and modern authors. It is a compendium of His- tory and it will commend itself to students of Biblical Literature and ancient history, and will be of especial interest and value to those who wish to extract the truth from the myths and legends of ancient and profane history. I believe it is worthy of a place in the world’s libraries, both public and private. H. M: TEPER: FROM REV. DR. YOUNG. I have read the manuscript of a work entitled: “The Philoso- phy of History Related to Worship,’ by Judge Jasper W. Johnson, of Denver, Colo. The work has deeply interested me. It shows painstaking labor, profound research and a wide knowledge of history. For the student of antiquities it has information of rare value. While synthetic and philosophical it is clear in its argu- ment and striking in its conclusions. To the student of history past and present it is a mine which will yield large results. Judge Johnson is to be congratulated upon the completion of this task. I hail with pleasure the publication of this work. It will give light to many and furnish a guide and inspiration to certain investi- gations which, if carried on more and more, would destroy many prejudices and contribute largely to the advance of truth. Very respectfully, , BENJAMIN YOUNG, Pastor, Asbury M. E. Church, May, 1904. — FROM REV. DR. HARRIS. I have read with keen interest and profit the manuscript of “The Philosophy of History Related to Worship,’ by Judge Jasper W. Johnson, of this city. The book is unique. It is the product of deep research. The author has covered a wide and most interesting field of knowledge and has brought together in a concise and cogent form a vast array of useful information which will appeal to the thoughtful people. I am impressed that the book, when published, will have a wide reading. j. F. HARRIS, Pastor, Asbury M. E. Church, Denver, Colo. FROM JUDGE STIMSON. My Dear Judge :— I have read with much interest and profit, to myself at least, the manuscript of “The Philosophy of History Related to Worship,” and I am very glad that you permitted me to keep it in my pos- session for so long a time. Agreement with an author’s conclusions is not exactly a pre- requisite of an endorsement of his work; and while I cannot see, as you do, that a recent history was forecast in minute detail by the prophetic statements of the Holy Scriptures, I yet desire to express my full appreciation of the excellence of the work you have done. The book shows an industry in research, a painstaking thoroughness and earnestness of purpose, and a devo- tion to truth that are most admirable; and I am sure that it will be welcomed by the reading world at large no less cordially than by the critical student, to whom it naturally would first com- mend itself. Yours very truly, EDWARD C. STIMSON. . To Hon. Jasper W. Johnson. FROM REV. DR. PHIFER, Presiding Elder Denver Northwestern District, Colorado Conference M. E. Church. To Whom It May Concern :— I take pleasure in saying that I have examined, with profit, the manuscript of “The Philosophy of History Related to Wor- ship,” by Judge Jasper W. Johnson, of Denver, Colorado. It impresses me as an able, dignified treatment of the subject. It is certainly a valuable contribution to literature, and throws light upon prophecy. I hope the book can soon appear in print. When put upon the market it will no doubt meet present needs of modern thought. Very respectfully, W. D. PHIFER. FROM THE REVS. DRS. HYDE AND STEELE, Of the University of Denver. My Dear Judge :— The Rev. Dr. W. F. Steele and myself have duly dealt with the within work to which you kindly called our attention. We admire the skill and care which it shows. Your wide and accur- ate study, and the skill with which you combine and apply it are wonderful; and to read it is to find pleasure and profit. The divine order of the world and the flow of events heretofore, now and hereafter, may well call out one’s noblest thought, and proph- ecy is a sublime literature. We are simply incapable of final criticism on your work; but we find it ingenious, entertaining and sincere; and we congratulate you on your taste for such lines of lofty and imperishable thought. Believe us with very much regard and sincere sympathy, Yours, ) A. B. HYDE. FROM BISHOP WARREN, D. D., L. L. D. Judge Jasper W. Johnson, My Dear Brother :— I am amazed and delighted with the research and conclusions of the first part of your book. I have never been sufficiently a student of predictive prophecy to make me a good judge of the latter part, but I feel that such a monument of research ought to be put in print, and I will very cordially commend the work to the attention of the Book-Editor of our Church, if you wish me to do so. Cordially yours, HENRY W. WARREN. PART ONE Gentile Forecast of Christ ANN hy ra CHAPTER I The First Worship Knowledge of Symbolic Worship an aid to Scripture study. By his nature man worships and in symbol—idolatry its danger line.. Fore-ordination. Three names for Deity: Elohim, the Creator; Adonai, the Spirit; JEUE, the secret name used as a pass-word, not easily represented by English alphabet, is Jesus in English; names in other languages. Moses receive it from God. Reticence preserved down to and _ including the Authorized Version. This name, the Resurrector, the basis of all secret worshiping societies, teaching eternal life, given as a pass-word, was the Christ. 1. In the examination of the Holy Scriptures a knowledge of the symbolisms of the world, contem- porary with any writing we may search, may save us from error. To that end,, bearing in mind the words of Dalco, “It is unwise to assert more than we can prove or to argue against probability,” let us consider the line of worships that we may determine, each for himself, whether organized worship has probably had a continuous succession from its first inception to this day, and if so, what it now is, while we are familiariz- 14 THREE NAMES FOR DEITY ing ourselves with the metaphors and symbols used in worship by Hebrews and others, and their meanings when so used, that we may be helped to understand those expressions when found in our Scriptures. 2. From this examination it will be found that it is part of the nature of man to worship and to worship in symbol; and in the expression of worship to deal in metaphors. When the symbol is substi- tuted for the lesson, as not unfrequently has occurred —where the worshiper accepts the illustration as the extrinsic fact—the worship becomes idolatry, de- bauches the mind and debases the soul. When intel- ligence is sufficiently increased the mind can contem- plate the idea, however sublime and exalted, without the aid of symbols; -but in infancy of man or people the kindergarten method of illustrating a thought by images is an aid to advancement, though the method is not free from dangers in matters of worship, some of which will appear in the treatment of our subject. However this may be, the world commenced and con- tinued its growth in divine things clothed in mythical garments. For many centuries the worships of the world were symbolic; and the prophets, imbued with that spirit, have communicated to us things that were, that -are, and that are to come, in the language of metaphor and symbolism. To better comprehend that presentation to us, we should have a better knowledge of what the world has said and done in that behalf. 3. The purposes of God will progress to com- pletion: ‘Yea, I have spoken it, I will also bring it to pass: I have purposed it, I will also do it.” Isa. 14: 24-27; 46: 9-11. Many of these purposes have been revealed to the world to be understood in due time. ‘Blessed are we if we read, understand and observe the sure words of prophecy,” Rev. 1: 3, whether the prophecy be of Gentile or Hebrew devel- opment. = THREE NAMES FOR DEITY 1$ 4. THREE NAMES FOR THE DEITY are used in the Hebrew Scriptures, as though there were three persons or offices in the Godhead: 1st., Elohim, the Creator; 2nd., JEUE, or IEUE, or, as some au- thorities have it, J-/-v-h, a key to the secret name, evidently meaning Christ, sometimes translated Je- hovah—probably from its édem sonans with the Latin Jo-ve—but most generally ‘“‘the LORD,” in our Bible, printing the word in capitals; and 3rd., 4donai, the Spirit separated from His works. This second person of the Godhead (however the word may have been pronounced), was communicated as a pass or test-word in the worshiping secret societies of the ancients; and this practice has been continued into modern times. Town, P. 86; Oliver; Mackey; Reghillini; Schiller; Cambrensis; Rabbi Manasseh Ben Israel; Cardinal Pole. In “Encyclopaedia of Freemasonry” it is said: “Among the Essenes this sacred name was never uttered aloud, but always in a whisper, was one of the mysteries of their initiation, which candidates were bound by a solemn oath never to divulge’; and Dr. Oliver says this name was the Master’s Word until Dunkerly, the natural son of George II, took it out of the degree and transferred it to the Royal Arch. Many other peoples used it in the same cautious, sacred way. Of this name Dr. Mackey says: “In Hebrew it consists of four letters * * and hence is called the tetra gramation, or four-lettered name; and because it was forbidden to pronounce it, it is also called the ineffable or unpronounceable name.” 6. In the third chapter of Exodus, in reply to Moses’ inquiry as to what he should say to the children of Israel when they should ask what is God’s name? as though they were members of a secret worshiping society and had that name as a test, which word 16 THREE NAMES FOR DEITY Moses had not yet received, God said unto Moses, “Thus shalt thou say unto the Children of Israel: I AM hath sent you.” Capellus says, the Rabbins made the answer, “This zs my name forever,” as in our version, to read: “Thés 2s my name to be concealed.” 7. But the Hebrew letters, in which the name was veiled to conceal its pronunciation, are not easily represented by the English alphabet. Albert Pike, a man of great erudition, makes it IEUE (our I and J are represented by the Hebrew letter yod); and the learned Dr. Mackey gives it as J-h-v-h. Modern Samaritans pronounce it Yeshuey or Yehueh, accord- ing to Albert Pike. The original closely approximates Yesu, or Jesus, whom it evidently meant, however pronounced. Stoddard says the young Jesus was more frequently called Joshua. Irving, in his Mahomet, gives Isa as Jesus. In Egypt it was Isis and Osiris. In India he was called Siva and many other names. Edward Everett Hale says: ‘““The innumerable Gods of the Pantheon are but manifestations of the One Being.’ Indeed, Jesus is the Greek form of the He- brew word Joshua, the name given to the son of the Virgin Mary. The Word is a form of the Hebrew continuing word TO-BE in its past, present and future tenses combined—the continuing I AM—created things exist or live—the Deity is. 8. Josephus, who follows the Rabinical version, in writing upon this subject, says: “Whereupon God declared to Moses His holy name, which had never been discovered to man before; concerning which it is not lawful for me to say any more.” But the Elders of Israel and the wise men had the Word, as will be seen. In obedience to this law, whenever the word JEUE occurred to a Hebrew in reading, he does not pronounce it, but substitutes Adonai, or some other name. Thus, instead of saying “Holiness to JEUE,” THREE NAMES FOR DEITY Lay, as it is in the original, he would say ‘Holiness to Adonai.” This reverential reticence has been preserved by our translators in the authorized version, who, whenever these letters occur, have, with few exceptions, translated them by the word LORD, the passage quoted being rendered, “Holiness to the LORD.” Smith-Peloubet Bible Dictionary. g. Maimonides says that the knowledge of this WORD among the Persians was confined to the Hachamin, or Wise Men, who communicated its true pronunciation, and the mysteries connected with it (the doctrine of the resurrection and eternal life) to such of their disciples as were found worthy; but with what vocal sounds its three letters, one of which was duplicated, were to be uttered were utterly unknown to the people. Champollion says of the Gentile peo- ples: ““They wrote the name of their principal Deity in one way and pronounced it in another.”” Later on the Hebrew word was assumed to be Jehovah. Its im- portance will excuse a summary: I AM, English ab- breviated; AUM or AOM, Hindu, from which we probably get the word; Isu, Arabic; Isis, Egyptian; Siva, Indian; Joss, Chinese; ITEUE, JEUE, or J-h-v-h, efforts to represent the Hebrew letter-sounds in English; all refer to one character, and that char- acter is evidently JESUS. 10. Of this second person, the LORD, Jehovah, Jesus, or I AM, Reghillini has very properly said that this secret name of God the Resurrector, or Savior, “is the basis of the dogma and mysteries of all the secret worshiping societies of the ancient, medieval and modern times;” and that the secret name of God the Resurrector was given as the WORD of recognition after the hierophant had communicated to the aspirant the doctrines of the resurrection through the instru- mentality of the I AM; and the neophite was 18 THREE NAMES FOR DEITY instructed that it was through the interposition of this man-loving God, the only Resurrector, that the worthy would gain eternal life; and that the name should be held sacred and used with care and caution. In some of our Christian churches. at this day the worshipers bow at every mention of the name—Jesus Christ. Oliver says, ‘“The Tetragramation was Jehovah; and Jehovah was Christ; and Christ was the true and aw- ful WORD.” Rabbi Judah; Town; Cambrensis; Schiller; Cardinal Pole; Rabbi Manihem; Rabbi Manasseh Ben Israel. ; 11. St. John, an Essene, said the WORD was the I AM; and the Savior said “I am the resurrec- tion;” carrying a strong argument that the secret name of God, JEUE, J-h-v-h, Jo-ve or Jehovah is the Lord and Savior Jesus Christ; and as will more fully appear, all secret worshiping societies—and there were such in all nations—had, as their most secret and sacred pass-word, an ineffable name for God through whom would come the resurrection of the body and the life everlasting. The first church of the world called themselves, to use the English translation, Jehovah’s People. CHAPTER II Jesus’ People When men first called themselves Jesus’ People—Why.—The first Church.—The result of Intolerance—The beginning of Secret Worships—The six commandments.—The resurrection and everlasting life through a coming Savior taught in secret dra- matic symbol—Noah’s flight—his covenant—the seventh com- mandment—A glint of light on his secret worship—The universal creed from Adam to Christ—Similarity in sym- bolic worships. 12. In the first chapter of Genesis, in an ac- count of creation, Elohim is used: but in the fourth chapter, in which the ineffable name JEUE occurs, the Scriptures tell us, that, after the birth of Enos, son of Seth and grandson of Adam, “Then began men to call upon the name of the 1-AM:” Or, as in the better translation, ““Then began men to call themselves by the name of the I AM—Jehovah’s people—Jesus’ people.” 13. This scripture and the context—‘““When men began to multiply on the face of the earth * * God saw the wickedness of man was great * * and the earth was filled with violence.” ‘Then began men to call themselves Jehovah’s people’”—force the conclusion that here we have a statement of the or- ganization of the first worshiping society—the first church in the world—to whom, as to call its succes- sors, Jesus was the Sacred One of adoration. 14. There have always been infidels inclined to jeer—the argument of ignorance—and jeering has _generated persecutions; and in nothing has close broth- erhood been more needed or found than in matters of conscience; for in nothing have persecutions been more cruel, violent and wicked, or more condemned in Holy Scripture, than those arising from intolerance, from that day of Enos’ birth, when worship—prob- ably secret—was organized, down past the time Noah 20 FIRST SECRET SOCIETY fled for his life, or the pilgrims fled the persecutions for conscience sake, to the day when the missionaries were sacrificed for His name’s sake in China, and later; many of which are forecast by the Prophet Daniel. Would it be an exaggeration to say that in- tolerance is the Devil? 15. It is but natural, and an experience again and again repeated, that under conditions such as are recorded of the unbelief and violence of Enos’ day, that those who loved God and their fellowmen, and who believed that God would provide a resurrection for their beloved Abel—the first man to meet death— and for all others who might die, would find, consult and consort with each other; and that these confi- dential talks would become conferences and soon grow into a regular secret ‘ring or society for self-preserva- tion. 16. This conclusion is supported if not con- firmed by the Hebrew Talmud, which says that JEUE (Jehovah or Jesus) gave them, through Adam, for their guidance, the following precepts: “1. Renounce all idols. Worship the only JEUE; Commit no murder; Be not defiled by incest; Do not steal; Be just.” 17. And from the Bible it is clear that the wor- ship of the LORD continued in legitimate succession from Adam, who was alive in Enos’ day when organ- ized worship began, to Enoch (who walked with the LORD, and whose prophecies concerning the last days were known to the Apostle Jude) ; and to Noah, who was eighty-four years old when Enos died. Josephus says that upon Adam’s prophecy of a deluge and con- flagration the children of Enos erected two pillars on Ou FIRST SECRET SOCIETY 21 which they engraved their discoveries; and it is be- lieved by all bibliographers that God informed Adam that Abel and all that slept with him should rise again. The Book of Raziel says that Enoch received from Adam the mysteries he taught; and so claim the Rab- bins, who say he was also instructed by the Deity. From the Bible we learn that he lived in Adam’s time. His name signifies ¢o initiate, to instruct; and Oliver thinks that he systematized the secret worship. These are traditions, yet recent discoveries are confirming them more and more. SYMBOLIC WORSHIP 18. All early worships of which we have any knowledge—and we may safely conclude that all an- cient worships—were symbolic (Max Mueller; Raw- linson) ; and that this first worshiping society adopted, in the symbolism of its worship, the murder of Abel and his final resurrection through a coming Savior, which became the archetype of all the secret worships of all the ancient peoples; and that it has been con- tinued everywhere in the world by secret worshiping societies up to and until its first fruition, by the first actual resurrection, which occurred from the cave in the rocks on the brow of the little hill west of Mount Moriah, is evidenced, if not demonstrated, by the hieroglyphics, cuneiform discoveries, traditions and records of the world. 19. But worshipers were few in Noah’s day; and Josephus says that they were afraid that they would be killed, hence they departed out of the land, and afterwards established a new civilization in a new world—a /a the Pilgrims of a later day. 20. After the flood ‘‘E/ohim spake unto Noah, saying go forth of the ark;” and Noah, grateful for his preservation, ‘builded an altar unto JEUE (the Talmud says he used the Stone of Foundation—see 22 ALL EARLY WORSHIPS SYMBOLIC sections 51, 53)—-and God established a covenant with Noah and with his sons; and “JEUE gave them those commands,” says the Talmud, “which were originally given to Adam, with the addition of a sev- enth ;—‘eat no meat with blood in it.’”’ These have been called the ‘‘seven precepts of the Noachidae;” and he diligently taught them to his descendants. 21. Scripture seems to place the first country thereafter occupied by man near the mouth of the Euphrates and Tigris; and in the light of recent dis- coveries this is now confirmed; not the least important of these discoveries is the recovery of the cuneiform written language of forty centuries before the Chris- tian area, from tablets of which, now in the British Museum, we find fuller details of the creation and the flood than are given in Genesis, in which Noah, called Um-Napistim, is made to say: “They took me and caused me to dwell at the mouths of the rivers’— Euphrates and Tigris. These facts are found on the eleventh tablet of the series, in an account of the in- itiation and investiture of the Babylonian Hero, Gil- games, who sought the Noachidae for. instruction in their secret worship and of their doctrine of the resur- rection and immortality; and to be cured of a chronic disease which was troubling him. Bzble Readers’ Manual, International Teachers Edition—‘The Bible and the Ancient Monuments.” THE UNIVERSAL CREED 22. Similarities in cuneiform tracings and lan- guage are found in the countries of Asia Minor, and on the upper and the extreme lower Nile. They were all temple builders. ““Their system of symbolic worship,” says Rawlinson, “long continued, with more or less va- riety, but still with a familiar likeness in every division of the people.” This consisted of secret societies, of scholars and artisans teaching the mysteries of religion SYMBOLICAL CEREMONIES OF INITIATION 23 through symbolic ceremonies of initiation in which the candidate represented some cherished being, either the object of esteem as a hero, or the devotion of a God, who was metaphorically murdered a /a Abel, mourned for, raised to life in prayerful rejoicing, and was then instructed in the mystic doctrine of the resurrection, and finally was given the secret or ineffable name of God the Resurrector, the I AM, Jehovah, Jesus. The vis vitae, the soul of all these secret orders, from Seth to St. John, and from St. John to this day, is the summum bonum of the teachings of that blessed Resur- tector when he came (the coming of whom was at all times typified and taught in their initiations; and was expected by these worshiping secret societies of all the peoples of all the world), to-wit: THE FATHER- HOOD .OF GOD, THE BROTHERHOOD OF MAN, THE RESURRECTION OF THE BODY AND THE LIFE EVERLASTING. In all of them we find identity of object, identity of doctrine, and substantial identity of myth. Pzke; Faber; Oliver; Mackey; Rawlinson; Mueller; Schiller; Combrensis; Town. 23. All these peoples have followed in line with the Bible, going astray even less than might be hoped for from erring man; probably from the simplicity of the doctrine and the lessons taught by their beautiful and significant symbols. If these came down from a common parent, we may readily conclude that the first secret worship was inspired of heaven to dissem- inate and preserve its great and vital principles—‘“The Fatherhood of God, the brotherhood of man, the resur- rection of the body and the life everlasting.” It seems probable that without the knowledge of letters the world could not preserve and transmit a knowledge of Adam’s prophecy (of the coming resurrection through the man-lover, the blessed Savior, dear to all human 24. SYMBOLICAL CEREMONIES OF INITIATION beings who have heard and believed what He would sutter and do tor man, or what he has endured and done for him), only by means of initiatory ceremonies exemplifying the monumental principles. Naturally the initiatory ceremonies would typify the death and resurrection of Abel, if constituted by Adam. In the nature of things that Order was secret and select. From this may have arisen a misunderstanding of the doc- trine of the elect. Of course, none but those thought to be worthy would be elected to membership in the secret worshiping society. Probably because of the great and good work these Orders have done in pre- serving the germs of truth, we are told by the psalmist, David, in the ninety-first psalm: “He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty.” 24. Either the continuous unity of thought, ex- pressed through the same symbolism, was handed down from the first worshiping society in uninterrupted succession, or aS an archetype; or the fact of their analogies must be attributed to the similarity of human thoughts and feelings, and their outgrowth. But since the tools and symbols of all these various secret soci- eties along down the cycle of time are identical or close- ly analogous, then, if the tools and symbols used in common are the natural signs of spontaneous conclu- sions of humanity, no other significance attaches to their use; but if the idea is not the spontaneity of man’s organism; or if the symbol needs explanation before the lesson appears, then the same symbols for the same thought involves a parent organization as teacher. The similarity of the symbolisms and symbols of all the worshiping secret societies are so numerous and strik- ing that one may well be surprised that he cannot find where this similarity in this line of thought has been TEACHING IN CONFORMITY WITH THE BIBLE 25 presented to the world. Consider, then, as they are here presented, whence come these indentities and simi- larities of the symbols and symbolisms of all the an- cient mysteries to each other in article and moral ap- plication. CHAPTER III. Similarity of Symbols Church initiations—Places of worship—Why the Hills were revered.—Low Valleys—The Mountains as a locus of worship —dedicated to JEUE, translated the LORD—The Altars of peculiar sanctity—The Altar Lights a symbol of the essence of Divine Truth—a type of the coming Savior whose name was given as the test-word—Fire light represented the holi- ness of God—Slight variations—Object of their worship the attainment of religious and philosophic truth—glory to God and love to man. Fire, with the Hebrews, and its reflex— The Pyramid chambers for sacred fire—Strange fire—Fire philosophers.—Transition from corporeal to spiritual. A glint at initiatory ceremonies into church and doctrine. 25. In all the ancient mysteries (and herein when I say all I mean those in Arabia, Persia, India, Egypt, Ethiopia, Phenecia, Palestine, Samothrace, Greece, Rome, Scandinavia, Britain, Gaul and Ire- land) signs made by feet and hands, tokens of recog- nition, and the WORD—the secret name of God the Resurrector as a pass or test-word—were given to the initiated. Mackey; Pike; Oliver; Town; Bunsen; Vol- ney; Warburton; Cicero; Bryant; Pausanias; Origen; Sophocles; Plutarch; Dollinger and authorities cited. A worshiping secret society existed in China and still exists—in English they are called Chinese Masons —but of them little is published. My best information of the order came to me when a law student at Port- land, Oregon, by listening to a trial of a Boxer who had attempted the life of the Master—Grand Master they called him—of~the Chinese Masons. I then thought the court was over-zealous in trying to gain knowledge of their secrets. Of their teachings clearly they resembled the other worshiping societies of the world, as may be strongly inferred by the following - extract from “China, by Rev. J. T. Gracey, D. D.. member of the American Oriental Society, member of the International Congress of Orientals:” CHINESE PROPHECY OF CHRIST. THE HIGHEST HILLS 27 “Bishop Thompson beautifully said that China waits for one foretold by one of her most eminent sons: ‘In process of time a Holy One will be born who will redeem the world. The Nations will wait for Him, as fading flowers desire the summer rain. He will be born of a virgin. His name will be Prince of Peace. China will be visited by His glory. b le | 26. THE HIGHEST HILLS, and sometimes the lowest valleys, were sought by the ancients of every name and nation as places of worship. On the hills frequently temples were erected, and in the low val- leys caves were sought or constructed from motives of safety and from traditions of Ararat. Hutchinson; Bryant; Sir R. K. Potter; Swinbourne. 27. The Talmud was greatly reverenced by the Hebrews, and probably contains most of the traditions affecting worship which the writers regarded as im- portant. It says that Adam was created on and out of the dust of Mount Moriah; that Cain and Abel there offered sacrifices, and there Seth and Enoch lived and communed with God; that there God appeared to Abraham and talked with him on the highest peak, and there he was about to offer Isaac. One of the tra- ditions of Calvary is that it was the burial place of Adam, that where he lay through whom all die, there 28 THE HIGHEST HILLS God the Resurrector, through whom all will rise again, should die, be buried in a grotto, and himself be the first to rise again. Sir R. Thorkinton published a pil- grimage to Jerusalem in 1517, in which he mentions the tradition that Calvary was named Golgotha, the Hebrew for ‘‘place of the skull,” because Adam’s skull was found there. The Talmuds; Sir John Mande- ville; Mackey; Oliver. 28. On Sinai Moses got the law where God had appeared to Abraham in the lightnings. There He also appeared to Aaron, Nadab, Abihu and the Seventy Elders of Israel. At Bethel and on Mount Horeb God displayed His glory to Abraham. 29. The first sacrifice after the flood was of- fered on Ararat, and the Noachide long met there; and the Talmud says the Patriarchs and all peoples went to the hills and mountains to worship until the dedication of the tabernacle. The Moabites worshiped on Mount Peor; Samuel issued his predictions from high hills; Joshua built an altar by God’s command on Ebal; Elijah was protected from Ahasiah on a hill, and lived in a cave on Carmel; Elisha’s holy place was the apex of a mountain; Solomon sacrificed on Mount Gibeon; Sion was the “place of the name of the LORD;’ Jerusalem was ‘“‘the holy mountain;” revelations were usually made from the summit of hills; Adams says that St. John’s revelations were written in a cave half-way up the principal hill on Patmos; and Irving, that Mount Hara was Mahomet’s Sinai, and from its solitary cave he returned with many revelations of the Koran. Moses directed that God’s house should occupy a high place; the Redeemer al- most always retired to the summit of a mountain to pray; he was transfigured on Mount Tabor, called a holy mountain; and his last appearance was on the Mount of Olives. Paul’s church at Athens was on Mars Hill. Oliver; Josephus; Godwyn. LOW VALLEYS 29 30. All these, and many like occurrences along the cycle of time, would be spread abroad and would be felt, as they were, in Palestine, Greece, Rome, India, Egypt, China, Britain, Mexico—in every nation under heaven—and where there were no hills mounds were erected. Homer; Herodotus; Diadorus; Pau- sanius; Xenophon; Justin; Quintus Curtius; Virgil; Strahlenberg; Legge; Prescott; Bell; Oliver. 31. Hesiod says: ‘““The gods dwell on the snowy summit of Mount Olympus, and are not excluded from the dark corners of the earth;’’ Sophocles, that “Every mountain was consecrated to Jupiter. * * As the Di- vinity chose to reside on a high place, we ought to sac- rifice in a similar situation ;” and Mackey and Oliver, that all nations. and peoples were fully persuaded that their prayers were more acceptable from the top of high elevations. St. Cyril, in his fourth book against Julian, the Apostate, says that the phrases ““The high- est hills” and ‘“‘to heaven” are synonymous in the sacred writings. Because all nations worshiped on_ hills (probably from the example of Noah, Abraham, Moses and others), the Hebrews were later forbidden so to do lest they drift into idolatry. See Deut. 12:2, 3. 32. LOW VALLEYS. Porphyry says that caves or retired valleys were used as places of worship throughout the universe; and Faber, that rocky cav- erns were considered particularly sacred in Persia, Hin- dostan, Britain, and by the Penates and Cimbry; Bry- ant says the same of Italy and Armenia; and Pausan- ius says the same of Chusitan. 33. Strabo says Parnassus contained many caves in which the mysteries of Mithras were practiced; and Volney in his “Ruins,” in treating of this, derives Masonry and Christianity from the Mithraic myster- ies. As Mithras was the Sanscrit name for the coming Savior it is not absurd that an infidel philosopher would catch enough of truth to be misled. 30 LOW VALLEYS THE MOUNTAINS 34. The Savior was born in a grotto. It is de- scribed by Rev. Vere Monroe in “Summer Rambles imoyna, vol. 1, p. 1Oi: 35. The Mountain was the locus of worship. It is reasonably certain that the hills where the mystics met were called the “mountain of God’s House” from a feeling of safety and a similar impulse that caused Jacob to dedicate the stone at Luz and call it. God’s house; all parties meaning the place of the worship of the I AM. Clearly Isaiah uses this mystic meaning in the following: “And it shall come to pass in the last days, that the mountain of the LORD’S house shall be estab- lished in the top of the mountains, and shall be exalted above the hills; and all nations shall flow into it. And many people shall say, come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he shall teach us his ways, and we will walk in his path.” Isa. 2:2, 3. 36. The prophet may, by “walk in his path,” have meant to adopt the mystic meaning—“‘ascend the THE ALTERS. THE LIGHTS 31 ladder of perfection, the three principal rounds of which are Faith, Hope and Charity.” The Psalmist David says: “Yet have I set my King upon my holy hill of Zion. Who shall ascend unto the hill of the LORD? Or who shall stand in His holy place? O send out thy light and thy truth; let them lead me; let them bring me unto thy holy hill, and to thy tabernacles. In his hands are the deep places of the earth; the strength of the hills is his also. Let the floods (peoples) clap their hands; let the hills (worshiping societies) be joyful together be- fore the LORD; for he cometh to judge the earth. I will lift up mine eyes unto the hills from whence cometh my help. My help cometh from the LORD, which made heaven and earth.” Ps. 2:6; 8-73 945-4: 98 8, 05 12731, 2- 37. These citations carry a strong argument that the inspired writers did refer to the membership of one of the secret worshiping societies that held their meet- ings and erected their places of worship upon the high- est hills and in the lowest valleys, especially David when penning the first verse of the ninety-first psalm: “He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty.” 38. THE ALTARS of all the ancients were in- vested with a peculiar sanctity. No victims were slain upon those erected within their dedicated temples. On these incense, alone, were burned, which repre- sented the devotion of a grateful heart. (Mackey). An oath taken at the altar was considered more bind- ing than if assumed elsewhere. We read in 7 Kings, 8:37, 32, “If an oath be laid upon a man, and the 22. THE LIGHTS oath come before thine altar in this house, then hear thou in heaven, and do judge thy servants” according as they do. 39. THE LIGHTS about the altar represented the essence of divine truth with all peoples. With the Egyptians the three triangular lights represented the sun, moon and hierophant; but the sun and moon repre- sented Osiris and Isis, and the hierophant the moral and religious lessons he was taught to repeat. In the Scriptures they are a type of the light that was to come and that came and “‘lighteth every man that com- eth into the world.” Nor was there a difference in the Mithraic and Essenean mysteries except in the name of God, the Son, the Resurrector; but both called Him the WORD; and they gave His name as the most secret pass-word. To the Hebrew, and indeed with all peoples, light, as it represented fire, was a symbol of the holiness of God. The Pythagoreans, the Zoro- astrians and the Aztecs went a step further and held fire and light as a symbol of the Divine Being, Him- self, as the burning candles about the Greek and Ro- man Church altars are now a. symbol of Christ. Zo- roaster, Grand Master of the Magians, (a committee of whom followed the Star of Bethlehem), named light THE LIGHTS 33 and darkness Ormuzd and Ahriman—God and the Devil—and as the flame ascended, to the Persian it was diffused and absorbed by the Invisible Spirit, and they prostrated themselves before it as do the Greeks of Russia before their representative of the True Light. Irving says they reverenced the sun as the abode of the Deity, and “they kindled fires upon the mountain tops to supply light during its absence,” be- cause the sun is the source of light. The Egyptians ot the Nile equally venerated fire as the veritable, most perfect symbol of Deity; but they do not prostrate themselves before it. In their initiations they exhib- ited a hare to their neophites, because it was supposed to have its eyes always open; and hence it was a sym- bol of Osiris; and their language corresponded with their view. In the Hebrew language the word for hare is arnebet, a compound of aur, “light,” and Nabat, “to see’; so that the word that in Egyptian meant an initiation, to the Hebrew meant “‘to see the light.” In Masonry the candidate is in search of the light of Divine Truth. Indeed in the worships of all nations of antiquity light was a knowledge of goodness, and was goodness; and the attainment of this constituted the principal purpose of adoration. Plutarch says the object was holiness and purity of life and conversa- tion and the attainment of religious and philosophic truth. Rev. Fosbroke beautifully says: “A scroll of woven light is unfurled by an unseen hand on which is written in letters of glowing radiance—Glory to God, and Love to Man.” Mackey; Oliver; Pike; Faber; Maimonides; Porphyry; Volney; Irving; Pres- cott; Adams. 40. FIRE and light are closely connected. God appeared to Moses in a flame, to Abraham in light- nings; and fire descended from heaven and consumed Hebrew offerings on occasions; and these had a reflex 34 FIRE influence on surrounding peoples; and strengthened, if it did not teach, the belief that the triad of nature is fire, water and air; that heaven was created from fire, and earth from water, air being the mediary. (Odéver’s Landmarks, p. 178). The Magian oracles said, “all things are the offspring of one fire.’ Did they carry their veneration to an extreme when they kept their sacred fires burning (Irving) as did the Egyptians? The latter had chambers in the Pyramids supposed to be tombs; but pyr is “fire” in Greek; and Jennings Hargrave says they were secret places:in which to keep the sacred fire. The presence of skeletons found in them only adds force to this conclusion; for in every ancient temple there was an adytum in which they worshiped, as did the Hebrews; and the Chaldeans and others, perhaps including the Egyptians, took up some of their dead and removed them to this most sacred place. The Aztecs, like the Persians and Egyp- tians, kept sacred fires burning; and the priests of each were punished for using strange fire, as Nadab and Abihu were punished by the God of heaven. But in Aaron’s day adherence to correct morals could best, perhaps only, be maintained by a severe lesson of rev- erence. God Knows. The LORD giveth and the LORD taketh away. Blessed be the name of the LORD. In the medieval ages a sect of fire philosoph- ers, an offshoot of the Rosicrucians, kept up the fire, not as idolators, but as a symbol as the Greeks and Catholics keep the cross on and in their churches. To ‘the uncultured, symbol-loving ancients the fire warmed and blest, and the transition from corporeal to spiritual things was easy. In their initiations the neophite was passed through places of darkness, representing 1gnor- ance and sin, and at the end was ushered into a splend- idly illuminated chamber where he was instructed in the knowledge of the Light of Divine Truth—the FIRE 35 Fatherhood of God and the brotherhood of man, the resurrection of the body and the life everlasting. He was then given the name of God the son, through and by whom that resurrection would come, as the name of the Light, which name was given him as the most secret pass-word which he was to use with great cau- tion. If occasion demanded that he should speak of it he should call it the WORD; for, besides being a pass it was the sacred name of the Savior God, the Resurrector. “‘We speak the wisdom of God in a mys- tery, even the hidden wisdom which God ordained before the world to our glory; which none of the princes of the world knew; for had they known it, they would not have crucified the Lord of Glory.” z Cor. 2:7, 8. They were not Essenes; and it does not appear that even all of them received Christ as God the Resur- rector. Reghellini; Origen; Town; Mackey; Prescott; Smith’s Bible Dictionary; Schiller; Cambrensis. CHAPTER IV. Similarity of Symbols—Continued The Holy Book, the revealed Will in the worship—The Square and Compass, the golden rule—Of Fides, brotherhood.—The Cornucopia, church contribution—Corn, Wine and Oil, char- ity and love—Three Principal Officers, The Trinity and the Advent.—Caduceus, the LORD leads through death to everlast- ing life—Discalceation, “Put off thy shoes for the place whereon thou standest is holy ground.”’—Circumambulation, following the sun in purification. ~ = 41. THE HOLY BOOK was found in many and probably was in all the mysteries. The Hebrews used the Old Testament; the Essenes, the Pentateuch; the Brahmans, the Vedas; the Romans, a part of the Sibyline Books delivered to Tarquin the proud by Herophile; the Mussulmans, the Koran; and every- where the same idea was conveyed—the Divine will revealed to man. Josephus; Gibbon; Irving; Int. Cyc. 42. THE SQUARE AND COMPASS were found engraved on the walls of a number of ancient caves. In Dr. Legge’s Chinese Classics it is said that about a thousand years before the Christian era “‘act- ing on the square” meant; “Do not to others what you would not that others should do to you; and Men- CORNUCOPIA. CORN, WINE AND OIL 37 cius, who flourished in Aristotle’s time, says: “A mas- ter in teaching his apprentices makes use of the compass and square. You, who are engaged in the pursuit of wisdom, must also make use of the compass and square.” Like a poem to music are the words of Al- bert Pike: “For the Master the Compass of Faith is above the Square.” . 43. OF FIDES, Cicero says: ‘“That which is religion towards God, and piety towards our parents, is fidelity towards our fellow men;’’ and Dr. John- son, that “Politeness is religion in little things.” It was symbolized by two clasped hands. Horace; Noel; Faber. 44. THE CORNUCOPIA was a symbol in the Egyptian, Phenecian, Eleusian, and the Essenian mys- teries. he Hindus used a corn-measure with the same allusion—all referring to the sustenance of the God Hermes of the Noachidae— Mackey; the ancient poels. 45. CORN, WINE AND OIL were used as symbols in most of the ancient mysteries, teaching: “Give bread to feed the hungry, a cup of wine to 38 THE OFFICERS cheer the sorrowful, and pour healing oil of consolation into the rent heart and broken body of the fellow trav- eler.” Oil was used in consecrations, representing the peace and good will of God. Oliver; Pike; Mackey; Faber. 46. THE THREE PRINCIPAL OFFICERS in the lodges of all the ancients constituted a marked feature; and the hierophant or chief officer instructed the neophant, or candidate, in the mysteries. Oliver gives an account of the initiations of India, with Brama in the East, Vishnu in the West and Siva in the South, showing that their meetings were assemblages for wor- ship. While to us a representation of the three per- sons of the God-head in the three principal officers may bring a shudder at the audacity of their irreverence, yet evidently they looked past the representative to the represented; and through their ceremonies representing the death and resurrection of Siva, the Indian name for Jesus, who became the Savior God after his resurrec- tion, through whom and which the devout of the world were to be raised to life eternal, they taught, in an un- enlightened way, what we may well call the advent of the Savior. Péke; Mackey; Ragon; Oliver. DISCALCEATION. THE CABELTAU. 39 47. THE CADUCEUS, or magic wand, borne by the conductor who led the aspirant in the ceremonies of his progress through death to life, in the initiations of Egypt, Greece and Rome, represented immortality and peace. Horace; Virgil; Statius; Mackey. 48. DISCALCEATION was demanded of Moses, at the burning bush. Justin Martyr says, the Phenecian priests commanded their people to put off their shoes; Drusus says the same of the Eastern na- tions, and Zago Zaba of the Ethiopeans. It was also the practice of the Pythagoreans and Druids. In speaking of the Hebrew worship Stoddard says: ‘On reaching the threshold of the synagogue all had to take off their sandals.” Adams says: “In later years the Turks have modified this ancient practice. Now one may enter a mosque by putting on over-shoes that have not been worn outside.” See Irving’s Mahomet. 49. THE CABELTAU of the Dionysians is described by Virgil: ‘First I surround thee with three pieces of list, and I carry thee three times around the altar.” One of the Ninevah tablets in the British museum shows the goddess Istar as holding a necklace in her right hand as though resting upon it, with her left elevated, by which she is represented as swearing. Hosea says, “I drew them with the cords of a man with bonds of love.” This emblem and ceremony seems to symbolize the cord that binds man to his fel- low man and to God. 40 CIRCUMAMBULATION Worl yal Ur ad ORT IG Lena] ' ! ih 50. CIRCUMAMBULATION to the right, three times about the altar, was practiced among the Hindus, Egyptians, Phenecians, Essenes, Greeks, Romans, Scandinavians and Druids, as a lustration or purification. Plautus says, “If you would do rever- ence to the gods, you must turn to the right hand.” Gronovius, in commenting on this passage, says: “In worshipping and praying to the gods, they were ac- customed to turn to the right hand.” They all “fol- lowed the course of the sun.” The ancient poets claimed that planetary revolutions produced the “music of the spheres,” inaudible to man; yet in their worshiping processions, in fancied initiation, the an- cients indulged in song. Macrobius; Callimachus; Pot- ter; Virgil; Colebrook; Toland; Mackey. CHAPTER V. Similarity of Symbols—Continued The Stone, the House of God; its form and size—Hebrew tradi- tions.—Noyes’ explanation. -_Traditional history—Its sumation is Jesus—Its symbolism with Phenecians, Greeks, Egyptians, Arabians, Mussulmans, Druids, Peruvians, Alaska Indians, et al. The Apron, a badge of aa representing purity. —The national flag—White, a symbol of innocence most ex- tensively diffused—Daniel’s “Ancient of Days.”—In Egyptian and other worships—Triumph of the soul over death—The Ladder: Its moral lessons—Mahomedan legend—Of its three principal rounds the top is God. 51. THE STONE most sacred to the Hebrews was, to all of them, ‘“The House of God,” because of Jacob’s dedication; and was ““The Stone of Founda- tion,” also, to many of them, because of Enoch’s state- ments; but in the English system it represents the state of perfection at which all good persons hope to arrive by a virtuous education, their own endeavors and the blessings of God (Hutchinson; Webb; Morris); and is sometimes called the perfect ashlar. In form it was a cube, and tradition says about sixteen inches square. Used as a pillow, it could not have been large. The account in Genesis, 28:18, 22, is: ‘Jacob took the stone that he had put for his pillows and set it up for a pillar, and poured oil upon the top of it; and he called the name of the place Bethel (beth “House” and E/ “God) * * *saying, “this stone which J have set up for a pillar shall be God’s house.” Rabbi Judah, president of the Sanhedrim, about 150 years after Christ, embodied in the Méshna the traditions about this most celebrated stone of the world. If they be but Rabbinical reveries, they, like the little hatchet, serve to illustrate moral and religious princi- 42 THE STONE ples, teaching the science of morality veiled in alle- gory. But we should not forget that the Apostle Jude speaks of the prophecies of Enoch, found only in the Talmud, which lends a weight to some of the state- ments, at least; as does the reference in Hebrews, 11:37, to the sawing asunder of Isaiah by order of King Manasseh. The Talmudists. say that the stone had been been laid by Jehovah as the foundation of the world; and hence Enoch speaks of it as the stone which supports the corners of the earth; and Job, 38:4-7, mentions a stone in that connection. . To a symbolic mind the transition is easy. ‘Where wert thou when I laid the foundations of the earth? Declare if thou hast understanding. Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it? Whereupon are the foundations thereof fastened? or who laid the corner stone thereof, When the morning stars sang together, and all — sons of God shouted for joy?” Oliver; Portal; Mackey; Lee; Buxtorf ; Marien: Sale. 52. Noyes explains: ‘It was the custom to cel- ebrate the laying of the corner stone of an important building with music, songs, shoutings, etc. Hence the morning stars are represented as celebrating the laying of the corner stone of the earth.” 53. The Talmudic, Arabic and other traditions claim that Adam possessed the Stone of Foundation while in Eden, where he used it as an altar; and it was so used by Seth, Enoch, Noah, Abraham, Jacob, Moses and others; that Mathusela, for his father Enoch, con- structed a nine-vaulted cellar-temple on Mount Moriah, in the lower room of which Enoch placed the stone, but he only entered, to worship before it, once a year, as the high priest afterwards entered the Holy of THE STONE 43 Holies; that Noah took it with him in the ark, but left it on Ararat when he went to the mouth of the Eu- phrates and thence to China; that it was sent with Jacob, by his mother, as a talisman, when he went to Mesipotamia for a wife, and he used it for a pillow at Luz, where he had the celebrated vision; that Moses sat upon it, on Mount Sanai, when he received the law; that when King David was digging the foundation for the Temple, which God had promised him his son should build, he found the stone on which was en- graved the secret name by which he recognized it; that Solomon placed it in the ark of the covenant in the temple; that it was in the sanctuary in Jesus’ time, and that any Israelite learning the name upon it could mas- ter the world. It was safely guarded by two magical dogs, but Jesus obtained the name by which he worked all the miracles that he did. Many of the Jews could believe all this; but they could not see the sumation :— that the Savior was the I AM, and consequently the stone of Foundation represented or symbolized him— Jesus. Lee; Prideaux; Mackey; Buxtorf; Oliver; Irv- ing; Reghillint; Victor; Rabbi Judah; Rabbi Mena- hem; Cardinal Pole. 54. The story of Jacob’s stone extended to the surrounding peoples; and it is certain that the Phene- cians worshiped, or worshiped with, sacred stones under the name of Boetylia, evidently derived from the Hebrew Bethel.—Mackey. Some knowledge of stone symbolism must have extended to Greece, and contin- ued to as late as A. D. 57, as shown by Paul’s letter, in which he says: “Christ, as a spiritual rock, followed the Hebrews on their migration from Egypt.” 7 Cor. ro:2-4. Portal, in speaking of Egyptian worship, says: The natural stone may be considered as the symbol of faith and truth; but with them and the He- brews the hewn stone was a symbol of Typhon, the 44. THE STONE Evil One. Pausanias says that the Greeks originally used unhewn stones to represent their Deities. One of these consecrated stones was placed before almost every public and private house in Athens. Eusebius cites Porphyry as saying that the ancients represented the Deity by a black stone because His name is obscure and inscrutable. Mahomet ascended to heaven on a ladder resting on Jacob’s stone, according to the Koran. The Kaaba of Mecca, worshipped by the ancient Ara- bians, says Irving, is still treated with religious vener- ation by the Mussulmans. ‘Toland says, the Druids had no other image of their gods than cubic or col- umnar stones. ‘The Peruvians, says Prescott, set up rough stones to represent the house of their gods. Squire quotes Skinner as saying the same; and Gama describes the stones worshipped in Mexico. Indeed, so universal was this stone worship that Higgins, in his Celtic Druids, says, that “throughout the world the first object of idolatry seems to have been a plain un- hewn stone.” ‘Everywhere,’ to use the words of Dudley, “the cut or selected stone was adopted as a symbol of strength and firmness—a symbol also of divine power, and by a ready inference a symbol of Deity, himself.” In early times, before man’s mind could walk alone, he may have needed images to fix his mind upon the facts. The Greek form of worship most readily captivates the Alaska Indians; and the Catholic form was more readily accepted by the In- dians along the lakes, west of the Mississippi and be- yond the Rocky Mountains, than the Protestant, be- cause more symbolic; teaching us that uncultivated man thinks and best worships in metaphor and symbol. St. Peter gives us the meaning of stone as understood in his day. “If so be that ye have tasted that the Lord is gracious; to whom coming as a living stone, disallowed indeed of men, but chosen of God and precious, ye also THE APRON. WHITE 45 as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the Scriptures, Behold I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.”—~, Peter 2-3-6. 55. THE APRON of the Jew, the Indian, the Persian, the Ethiopian and the Egyptian, though dif- fering in form, was a most exalted badge of distinction. Those of Mithras and Japan were very like the masonic apron of today; while the Scandinavian was presented with a white shield, with ceremonies simi- lar to the presentation of a masonic apron. In all these Orders it represented innocence of conduct and purity of heart. In primitive times it was incorpor- ated with the various systems of divine worship. The royal standard of Persia was originally an apron in form and dimensions; and in some other cases the apron was elevated to great superiority as a national trophy. Probably from this religious emblem came the national flags, sacred to all peoples. Oldéver; Kaempfer; Mack- ey; Cross. 56. WHITE, in all the ancient mysteries, was the symbol of innocence and purity; and it was so used by the American Indian, Black Hawk.—Fellows’ Anc. Mys., p. 230. This symbol is one of the most ancient and extensively diffused of the symbolic colors. It was the color of one of the curtains of the tabernacle; and the high priest wore it in ephod, girdle and breast- plate, denoting to purify. Isaiah, Jeremiah, Daniel, and St. John speak of it in the same sense. Dr. Henry says the whiteness of the garment “noted the splen- dor and purity of God in all the administrations of jus- tice,’ in commenting on the robe and hair of Daniel’s “Ancient of Days.” The Egyptians decorated the head of Osiris with a white tiara; the Pythagorians 40 WHITE. THE LADDER wore white robes in their worship; the Druids clothed their initiates in white before emerging them into full membership, and this practice was observed in all the ancient mysteries. The white robe was consecrated to the dead and represented the regeneration of the soul. Homer makes the attendants cover the dead body of Patroclus with a white pall. The Mussulmans, in addition to the white robe, placed white crowns upon their heads to indicate the triumph of the soul over death. The dress of mourning, of the ancients and of the Chinese at present, is white. Among the Franks 2t snows meant ‘“‘ a woman is approaching.” Homer; Portal; Mackey; Oliver; Weale’s Archit., p. 15, with authorities. 57- THE LADDER was common to many, if not all, the secret worshiping societies, and nearly every one of them had seven rounds, generally allud- ing to the four cardinal and the three theological vir- tues—Temperance, Fortitude, Prudence, Justice; Faith, Hope and Charity. That of the Persian mys- teries of Mithras, and the Ladder of Brahma, were em- blematic of the seven worlds through which the can- didate was made to pass, which process was called the ascent of the ladder of perfection. Washington Irv- ing, in giving the Mahomedan legend of the prophet’s THE LADDER 47 ascent to heaven, says: ‘“Then entering the temple (at Jerusalem) he found there Abraham, and Moses, and Isa (Jesus), and many more of the prophets. After he had prayed in company with them for a time, a ladder of light was let down from heaven, until the lower end rested on the Shakra, or foundation stone of the sacred house, being the stone of Jacob. Aided by the August Gabriel, Mahomet ascended this ladder with the rapidity of lightning.” In some of the ancient religions, called mysteries, the seven steps represented the seven planets, of which the sun was the top; in others it was the seven metals, of which gold was the top; in the Brahmin, the world of truth was the top; with the Essenes love was the top. Charity is love in action; and as the sun_ repre- sents Divine Love, and its astronomical sign is gold, and truth is the synonym of God, it is evi- dent that all these Orders taught the same lessons by this emblem, the Ladder. From the teachings of all the orders we may summarize: Faith is the corner stone of worship; without it devotion has not whereon to rest. Hope is the sunshine of the soul that sprouts, grows, blossoms and fruits its plantage to usefulness; without it the soul itself would sour. Charity is love, the sweet escence of God; without it the void is blanker than man can think. The Hindu top of the ladder is AUM or AOM, from which comes, by transposition, the Latin amo, “I love;”’ and all the orders agree that God is love. AUM or OM, by the Brahmins, is the monosyllable I AM, says Menu, and says Chisna in the Ghita; and Jesus said that he was the I AM, and left us the command that we love one another. P2ke; Oliver; Mackey; Aben Ezra; Maimonides; Josephus; Hume; Wemyss. CHAPTER VI. Similarity otf Symbols—Continued The Doors: A North for initiates; a South for the redeemed. The Point within the Circle, Jesus and the Redeemed sur- rounding Him—The Sun—The Temple, introduced by Zoro- aster—That of Karnak—The Date Palm and Noah’s worship; Jesus hailed with it; still used in worship—Solomon and the antediluvian pillar; Mithras, the Persian Jesus, as a lion; his birthday; origin of symbol—Sacred Numbers: Gentile and Hebrew antiquity and diffusion—Three, sacred to all ancients; the Gentile Trinities; scripture triads—Five, the quintescence with Orientals; the Star—Seven—Ten with the Pythagori- ans and Hebrews.—Fifteen, the name of God—The Kabal- istic Table; illustrated—Washing Hands and Feet, puritfica- tion of heart—-Was Jesus an Essene?—The Pot of Incense, devotion to God—The Bee Hive—The All Seeing Eye sym- bolized the Egyptian Savior—The Anchor and the Ark, the House of Jesus—The Holy of Holies, with all peoples, con- tained a symbol of death and resurrection. 58. THE DOORS were two, a North and a South. The North was a place of darkness; and the South, light. In the Dionysian mysteries the aspirant entered from the North, but when ‘‘raised to immor- tality,” as the initiation was called, because it repre- sented his death and resurrection, he was instructed in the doctrine of eternal life; thereafter the South door was accessible to him. Homer says: “Two marble doors unfold on either side: Sacred the South by which gods descend But mortals enter on the Northern end.” Whom Homer calls the gods we call the convert- ed, the born again, the initiated. Rosenberg; Fel- lows; Oliver. 59. THE POINT WITHIN THE CIRCLE was found in India, Egypt, Phenecia, and Samothrace. One of the oldest symbols found on the Egyptian mon- uments was a circle centered by AUM bordered by two parallel serpents, representing the people of the world supported by the wisdom of God. AUM, a mystic syllable among the Hindus, is composed of three San- THE POINT WITHIN THE CIRCLE. THE TEMPLE 49 scrit letters, pronounced by placing the hands before the mouth to deaden the sound. The A stands for the Creator, the U for the Preserver, and the M for the destroyer. An old passage of the Purana says: “All the rights ordained in the Vedas, the sacrifices to fire, and all sacred purifications, shall pass away, but the word AUM shall never pass away, for it is the symbol of the Lord of all things.” In China this lesson was taught by this emblem with the letters omit- ted and a point substituted. | Under Zoroaster the point was the source of light, which led astronomers to adopt the point within the circle to represent the sun. Higgins; Benfy; Oliver; Moore; Wilford; Mackey. AS = ‘Ee 60. THE TEMPLE. In Irving’s Mahomet it is said: ‘‘Zoroaster first introduced the use of temples, wherein sacred fire, pretended to be derived from heav- 50 THE TEMPLE. SACRED NUMBERS en, was kept perpetually alive through the guardian- ship of priests, who maintained a watch over it night and day.”” The Temple of Karnak, at Thebes, had its porch with pillar on right and left, its sanctuary, or place of worship, and its holy of holies; and was a noble effort of architecture ten centuries before the temple at Jerusalem. Its pillars were copied from the sacred date palm with its top of lotus—the Egyptian acacia—which was called the tree of life. Noah re- frained from worshiping until he had planted a grove, probably this tree, which was introduced into the symbolism of the most ancient worships; upon the Savior’s last entrance into Jerusalem the people hailed him with branches of it; and its use continues unto this day, as may be seen any Palm Sunday. The pillars of King Solomon’s temple were copied from these phalic pillars, engraved on all the temple caves; and they, if Josephus be correct, were probably copied from the antediluvian pillar at Siriad. The tenacity with which the world holds to the minutiz of ancient wor- ships is shown in Chamber’s Encyclopaedia, in which it is said of Mithras (the ancient Persian Savior) : “At times he is also represented as a lion. * * * The most important of his many festivals was that of his birth- day, celebrated on the 25th December, the day subse- quently fixed—against all evidence—as the birthday of Christ.” Does not this quotation also show the identity of the Mithraic with the Essenean Lion of the Tribe of Judah, in the opinion of the Christian Essenes who fixed the date for the celebration of Christ’s birth? The lion, as a symbol, probably originated in Egypt, as the Nile began to flow while the sun was in the constellation Leo. In Irving’s Mahomet it is said, “Zoroaster first introduced the use of temples, wherein sacred fire, pretended to be derived from heav- SACRED NUMBERS 51 en, was kept perpetually alive through the guardian- ship of priests, who maintained a watch over it night and day.” Champollion; Varro; Josephus; Pike; Mackey; Oliver. 61. SACRED NUMBERS and their mythical meaning is the oldest and most generally diffused of any of the myths; and is found in all systems of reli- gion. It abounds in Hebrew scriptures and was ac- cepted by the early Christians. Dr. Mahan (Palmoni, p- 67), says: ‘However we may explain it, certain numbers in the scriptures occur so often in connection with certain classes of ideas, that we are naturally led to associate the one with the other. This is more or less admitted with regard to the numbers seven, twelve, forty, seventy and it may be a few more. The Fathers were disposed to admit it with regard to many others, and to see in it the marks of a supernatural design.” In all the ancient mysteries of all countries, from India to Ireland, there was a sacred regard for the number THREE. The three persons of the Deity and the three principal officers constituted the predominant triads. The correctness of our doctrine of the trinity is not a little strengthened by the knowledge that all the peoples, in their worships, had a trinity in the God- head: The Indian, Brahma, Siva, and Vishnu; Zoro- astric, Ormuzd Mithras and Ahriman; Phenecian, Ashtaroth, Tammuz and Chemosh; Tyrian, Belus, Thammuz and Venus; Egyptian, Re, Osiris and Isis; (or Horus) ; Cabiric, Axercos, Axicursa and Axicursos ; Grecian, Zeus, Dionysus and Poseidon; Roman, Jupi- ter, Dionysus and Neptune; Eleusian, Iacchus, Dem- eter and Persephone; Platonic, Tagathon, Nous and Psyche; Teutonic, Fenris Midgard and Hela; Gothic, Woden, Thor and Friga; Celtic, Hu, Ceridwen and Creirwy; Scandinavian, Odin, Ve and Vile; Mexican, Vitzliputzli, Kaloc and Tescalipuca; Hebrew, Elohim, 52 SACRED NUMBERS JEUE and Adonai; Catholic, God, Christ and Mary; Universal Christian, Father, Son and Holy Spirit. The Scriptures abound in triads: three Patriarchs, Ab- raham, Isaac and Jacob; Job had three friends; Eze- kiel named three just men; three were cast into the furnace at Babylon; Jonah was three days in the whale’s belly; Christ remained three days in the tomb; and many others might be cited. FIVE was the quin- tescence, the highest power of the natural body in India, Egypt and other Oriental countries, and with the Gnostics and Hermetic philosophers. In M. Jomard’s description of Egypt, book viil., p. 423, it is said that the five pointed star is a common engraving on Egyp- tian monuments. In every system there appears a veneration for the number SEVEN, proceeding, doubt- less, from the institution of a seventh day worship, recorded in the Chaldean story of creation. TEN was honored by the Pythagoreans as perfection. They pre- sented this symbol by arranging ten dots in a triangular form of four rows, the figure being emblematic of the tetragramation ; and it is said it was learned by Pytha- goras while in Babylon. Counting from either point, the one was a symbol of the active principle, or the Creator ; wo, the passive, or matter; ¢hree, of the world evolved from their union; and fowr, the arts and sci- ences, which perfects the world. The summation, 1-|- 2-|-3-|-4—10. With the Pythagoreans ten was the most sacred, for it symbolized the completion of things. TWELVE was a Mithraic symbol referring to the twelve signs of the zodiac. Portal calls it a complete number; and it was considered a sacred one:—The twelve great gods of the Greeks and Romans; the twelve altars of Janus; the twelve fellow-crafts; and the twelve apostles are a few of the many that might be cited. THIRTEEN, Mackey says, “indicated the commencement of a new course of life; and thence it became the emblem of death.”. With the Hebrews SACRED NUMBERS. WASHING HANDS AND FEET 53 FIFTEEN represented the name of God—J AH—be- cause the two letters, J and H represented 10, perfec- tion, and 5, the quintescence. (See Maimonides More, Nev., Ixii). The Kabalistical Tables used were as follows: HEBREW GREEK LETTER NAME VALUE LETTER NAME VALUE Breath Aleph 1 A Aleph 1 B Beth 2 B Beta 2 G Gammel 3 G Gama oi D Delth 4 D Delta 4 Breath He 5 E (short) Epsilon 5 VF Van 6 Ds Zeta 6 Z Zan 7 E (long) - Eta 8 Kh, ch Keth 8 Th Theta 9 Th Theth 9 I lota 10 J Yod, 10 K Kapa 20 K Kaph 20 Je Lambda 30 L Lamed 30 M My 40 M Mem 40 N Ni 50 N Nun 50 Xz Xi 60 Sz Samekh 60 O (short) Omekron 70 Ay Ayn 70 FP Pi 80 = Pe 80 R Rho 100 Ts Tsadi 90 Ss Sigma 200 K, Q Koph 100 pu Tau - 300 R Resh 200 U Ypsilon 400 Ss Sin 300 Ph, F Phi 500 a Tasi 400 Ch Chi 600 Ps Psi 700 O (long) Omega 800 Jamblicus; Aristotle; Plato; Dr. Mahan; Pike; Mackey; Oliver; Prescott; Smith’s Bible Dic. 62. To illustrate this table: Take the “666” of Revelations 13:18. Irenaeus, a disciple of Polycarp, who was a disciple of St. John, explains this number as contained in the Greek letters of Lateinos. The Hebrew letters Balaam amount to 666 (Bunsen). Nicolaos is the Greek version of Balaam, which may show the true sense of Nicolaitanes in Revelations, and the reason the Revelator desired them to be hated; 54 POT OF INCENSE for the word means conquerors or destroyers of the lib- erties of the people. Michaelis. Let us see how, from 666 to make the two words, Lateinos, and Maskeu (for thus Moscow would be spelled in Greek) ; ie: L, 30; a, 1; t, 300; e (short), §; i, 10; n, 50; o (Sh@gaagar s, 200. Add these figures and you have 666. So, too, of Maskeu; M, 40; a, 1; s, 200; k, 20; e (short), 5; u, 400, making 666. St. John wrote in Greek, and the Kabala was probably known to him, for he was an Essene; but who can say to what he referred by the use of these numbers? Both words closely approach a church tyranny; and the old home of the Romanoffs is peculiarly fitting if the Hebrew people are consid- ered. Jamieson, Fausset 8 Brown’s Bible Commen- tary; Mackey. 63. WASHING OF HANDS AND FEET, in all the ancient mysteries, was the ceremony introductory to initiation. It was a religious rite and a symbol of the internal purification of the heart. So intimately was this washing (in consecrated water, a /a the Cath- olics) connected with initiations that in the middle ages lustrare meant ‘‘to initiate.’ DuCange cites ‘“Lus- trare religtone Christianorum” as signifying “‘to ini- tiate into the Christian religion.” The Savior seems to have approved of this practice. The Psalmist, prob- ably an Essene and a Rachabite, says: “I will wash my hands in innocence, and will compass thine altar, I AM.” Ona temple in Crete this inscription was found: “Clean your feet, wash your hands and then enter.” The Savior left this as one of the many indi- cations that he was an Essene, and here was about to confer the highest degree upon his disciples. Odéver; Mackey; Smith's Beble Dictionary. BEE HIVE ALL-SEEING EYE. 55 SS 64. THE POT OF INCENSE was used in the worship of the Hindus, Phenecians, Egyptians and He- brews. Plutarch says: “The incense offered at the evening sacrifice in Egypt is composed of sixteen dif- ferent ingredients; because this number forms the square of a square, and is the only number which, hav- ing all its sides equal, makes its perimeter equal to its area; and also on account of the rich aromatic nature of those ingredients.” It represents perfect and fervent devotion to God. Smith; Jamieson, Fausset Brown; Mackey. |= 65. THE BEE HIVE, in all the ancient mys- teries, was a type of the ark, a symbol of regeneration, and also represented industry and loyalty. Faber; Horapollo. sg OO ae NWS 66. THE ALL-SEEING EYE was a symbol of the name of Osiris, seen on Egyptian monuments and 56 ANCHOR AND ARK — HOLY OF HOLIES on ruins in Phenecia and Arabia; and represented the need of Providential care. Faber; Rev. Cureton, from Arabi¢ manuscript. 67. THE ANCHOR AND THE ARK was first found engraved on the catacombs of Rome; but the ark was an emblem in all the mysteries. The refer- ence to it found on the Nineveh tablets clearly indi- cates an Arkite worship, seemingly the parent of all the mysteries. Many of the ancient nations bore about with them arks like the sacred chests of the Trojans, the ark of the covenant of the Hebrews, the baris (made from bar, “son:’; and Isa,. “Jesus” ) meme Egyptians, or the palladium (Palace of Deity) of the Greeks and Romans; each of them with a commemmo- rative allusion to the Noetic ark; and these were kept in the adytum or holy of holies of their temples; and in all of them there were two winged figures repre- senting truth and justice overshadowing the ark. The Rosetta stone, through Champollion’s solution of its mystery, throws much light on the Egyptian ceremo- nies. Mrs. Jameson says the ark symbolizes the Church of Christ. Faber; Oliver; Mackey; Kip. 68. THE HOLY OF HOLIES, or Adytum of the pagan temples, invariably contained some relic, picture or statue of the god to whom the temple was dedicated, representing his death and resurrection; and in most of them a coffin or tomb was found. The Chaldeans, like the Chinese, took up their dead and buried them near this most holy place. Mackey; Pike; Oliver; Willet. CHAPTER VIL. Death and The Resurrection Death by Violence and the Resurrection of the Savior and His followers dramatically represented; name of Resurrector given initiated as a pass-word among all ancient peoples, seemingly since birth of Enos—The De IJside et Osiride of Plutarch mentions Egypt, Syria and Phenecia in this behalf. The acacia: Legend of Isis and Osiris. a type of life and immor- tality; its analogues—The Triangle, a symbol of Deity and His secret name, Jesus—T7he Delta or Trowel of the Her- mesians—The Right Angled Triangle, a symbol of Deity.— Tetractys of Pithagoras, the name of Jehovah or Jesus. 69. DEATH BY VIOLENCE was represented in all the ancient mysteries, including Japan and China, Gaul and Ireland; and in all of them the coffin or tomb was found. Nor could the aspirant participate in the highest secrets in any of them until he had been placed in the coffin, called symbolic death, and his deliver- ance was called raising him from the dead. Every- where a symbolic-resurrection was followed by instruc- tions in the doctrine of eternal life, after which the initiate was given the ineffable name of God the Resur- rector as the most sacred test of membership. This is represented in the legend of Osiris in engravings and painting on nearly every temple in Egypt. This seems to confirm the Talmudic tradition of Adam’s prophecy, and a secret worship organized in his day, at the birth of Enos. The Hermesian hieroglyphics show this, also. In Albert Pike’s “The De Iside et Osiride” of Plutarch it is said: “The myth was, in substance (for the name of the hero of the legend, and the details of the allegory varied in different countries, and are all 58 THE ACACIA unimportant and not of the essence of the myth), the temporary death of the personification of the principle of Good and Generation, slain by the Evil Principle, and rising again after a brief sojourn in the realms of darkness, to a new life. This was dramatically repre- sented in the mysteries; and in all of them the candi- date was made to represent the murdered hero, and so was symbolically born again. In Egypt it was Typhon or Set, who slew Osiris; in Syria Atys was slain; and in Phenecia, Tammuz or Adonis.’’ In the mysteries Osiris changes his nature, after his resurrection, from a genil to a God. So it was in most, if not all the mys- teries. Hutchinson; Apuleius; Knight; Higgins; Diodorus; Herodotus; Isocrates; Mackey. 70. THE ACACIA of the Bible, called shit- tah in Scripture, is probably the érés florentina, and is typical of the tree of life. Of the rds, Jotws or eréca it is related that Isis, in searching for the body of Osiris, discovered it buried on the brow of a hill near which grew an erica. After the recovery and resurrection she adopted it into the mysteries to preserve the mem- ory of its having pointed out the spot where the mangled remains of her husband had been _ buried. The primrose or lily of the valley of the Persian, Dio- nysian, and Rachabite mysteries, the myrtle of the Es- senes, and the mistletoe of the Druids were analogues THE TRIANGLE 59 of the acacia as a type of life and immortality brought to light. Rabbi Joseph Schwarz; Dalcho; Ragon; Potter; Oliver; Plutarch; Schwenk; Vallancy; Mack- ey; Schiller; Cambrensis ; Pike. 71. TRIANGLE. Dr. Mackey says: “The equilateral triangle appears to have been adopted by nearly all the nations of antiquity as a symbol of Deity, in some of his forms or emanations, and hence, probably, the prevailing influence of this symbol was carried into the Jewish system, where the yod within the triangle was made to represent the tetragramation, or sacred name of God.” The Talmudists, however, make it that Enoch engraved the triangle on the Stone of Foundation to represent the ineffable name. The Egyptians considered the equilateral triangle as the most perfect of figures and represented Deity, as ex- emplified in animated nature. THE DELTA OR TROWEL, in the Hermesian hieroglyphics, says Dr. Oliver, when shaded meant darkness, and when open, light. This ancient order concealed their religion except to initiates; and they were assured that if they revealed any of the secrets they would die within three days. They believed that their secrets were first used by Adam, and came to them through Seth, Hermes, and their successors. The neophant was placed in a cof- fin, and after a time was raised from a figurative state of death into life, and was then received amongst “the wise and learned sons of science.”’ With the Egyp- tians, also, the darkness through which the candidate was made to pass was symbolized by the darkened trowel. THE RIGHT ANGLED TRIANGLE was the symbol of universal nature. The base represented 60 TETRACTYS Osiris, or the male principle; the perpendicular, Isis, or the female principle; and the hypothenuse, Horus, the son, or the product of the two great principles. Pzke; Mackey. Of the TRIPLE TRIANGLE Albert Pike says: “It is peculiarly sacred, having ever been, among all nations, a symbol of the Deity. Prolonging all the lines of the hexagon, which also it includes, we have six smaller triangles, whose bases cut each other in the central point of the tetractys, itself always the sym- bol of the generative power of the universe, the Sun, Brahma, Osiris, Apollo, Bel, and the Deity himself.” 72. TETRACTYS. Hierocles says: “But how comes God to be the tetractys? This thou mayest learn in the sacred book ascribed to Pythagoras, in which God is celebrated as the number of numbers.” (See section 61) Dacier says: “Pythagoras having learned in Egypt the name of the true God, the mysterious and ineffable name of Jehovah, which is Jesus, and finding that in the original tongue it was composed of four letters, translated it into his own language by the word tetractys, and gave the true explanation of it, saying that it properly signified the source of nature that per- petually rolls along.” CHAPTER VIII. The Name of Jesus The Divine Name carefully concealed—G-O-D a concealment.— Knowledge of it confined to the “wise.” It meant Jesus, who taught its sacredness.—Given to Moses as a test-word.—What Josephus, Herodotus and the Ramayana say of this word.— Its nature is Love. Its monumental sacredness if given to Adam as a guide and worship-integration. The Sabians so assert—St. John’s confirmation—The pass-“Word” of the an- cient worshipers was their name for the man-loving “True Light” Jesus—The mysteries everywhere show a slain and risen Christ—Who were Brahma and Sri? 73. THE DIVINE NAME was considered un- lawful to pronounce in all the secret worshiping soci- eties of antiquity, and much mystery was attached to it. St. Victor says that Solomon engraved it on the tomb of Hiram. The Essenes gave the name in a whisper to their candidate; Schiller says the same of the Egyptians, and Cambrensis of the Druids; and the candidates were sworn never to divulge it. This seems to have been the practice in all the mysteries. For this secret name, except as the pass or test-w» they used some other name for God the Son, their Resurrector, and the name they gave was, in some cases, a key to the Word. The Greeks used Jao; the Phe- necians, Bel; the Hindus, AUM;; as substitutes for the Word. These three names—Jao, Bel, AUM—were the most common designations for Almighty God. The Hebrews used the letters JEUEF, and as a substitute usually said Adonai. Indeed, our own G-O-D are initials of three Hebrew words—Gomer, Beauty; Oz, Strength; and Dabar, Wisdom. Thus the initials con- ceal the true meaning, if the incident be more than ac- cident. The Islamites say: ‘““None but Mahomedans can attain a knowledge of the name, of which Allah holds the lock and Mohammed the key.” ‘““The Knowl- edge of the WORD,” says Maimonides, “was confined 62 THE DIVINE NAME to the Elders or Wise Men.”’ We cannot be certain what the name was which any of them used as the WORD, for their words were intended to conceal the name. We know toa certainty that it was a name that meant the coming Resurrector, our name for whom is Jesus Christ. The first sentence of that perfect clas- sic embodying the essence of the wants of man, the Lord’s prayer, indicates that that name should be held sacred. At its mention we should reverently bow. Oliver; Reghillini; Origen; Schiller; Buxtorf; Philo; Niebuhr; Mackey; Webb; Smith’s Bible Dictionary; Cambrensis. 74. THEIAM (Hindu A-OM or AUM) gave His name to Moses, at the burning bush, to be by him given to the “Elders of Israel’? as the Word, as he thought otherwise they would not receive him. This name seems to have been known to Josephus, who was an “Elder of Israel’ and an Essene; but in speaking of this matter he says it is not lawful for him to write it. Herodotus, in speaking of the mysteries into which he was initiated, says: ““The Egyptians represent by night his sufferings whose name [ refrain from men- tioning.” “This WORD,” says the Ramayana, “‘rep- resents the Being of Beings, one substance in three forms; without mode, without quality, without pas- sion; Immense, Incomprehensible, Infinite, Invisible, Immutable, Incorporeal, Irresistable.” If I may not the sound proclaim Of Thy unutterable name, Which from the first was given as the Word, I catch its essence from above— The nature of Thy name is love. Then, blessed be Thy sacred name, O LORD! Mennasseh Ben Israel; Schiller; Abraham Ben David Halevi; Jerome; Eusesebius; Maimonides; Kal- lish; Mackey; Cardinal Pole; Anthem of Orpheus pre- served by Clemens Alexandrinus; Rabbi Judah. THE PASS-WORD. NAME FOR JESUS 63 75. Now: If this secret name was given to Adam by the I AM for the integration of worship; or if the first worshiping society, in the organization of their inysteries, adopted the ineffable name of God as the WORD to be given in their initiations, in connection with the doctrine of the resurrection and as a key - thereto—the name of the power on whom rested their hope of the resurrection and to be exchanged as a final test whereby true worshipers might know each other, as the WORD was afterward given to and used by Moses; we can readily see why all secret worshiping societies accepted, preserved and transmitted the name of the I AM—the Resurrecting Power—as the WORD, more sacred because handed down to them by Noah and his sons who received it from the ante- diluvian worshiping society as the WORD; and espe- cially sacred if they believed it was communicated by God, himself, as his ineffable name. Irving says it was believed by the Sabians, whose religion prevailed over the Eastern world, that a knowledge of this name “survived the deluge and was continued among the patriarchs. It was taught by Abraham, adopted by his descendants, the Children of Israel, and sanctified and confirmed in the tablets of the law, delivered unto Moses amidst the thunders and lightnings of Mount Sanai. * * So profound was the reverence of the Sabians for the Supreme Being, that they never men- tioned his name, nor did they venture to approach him but through intermediate intelligence or agents. * * His name was too sacred to be pronounced by mortals.” From this sentiment may have grown the worship of the Virgin Mary and the saints. That the ineffable name of God was employed by the first worshiping society, at the very beginning of worship, as the WORD, and for the use that was thereafter made of it by all nations in their worships called mysteries, 64. THE PASS-WORD. NAME FOR JESUS seems borne out by St. John, who, as an Essene and a disciple of the only resurrected one, and of which res- urection all the mysteries were but the prototype point- ing the coming of that Resurrector and that resurrec- tion as the coming fact of all facts, certainly ought to know, and certainly St. John did know; and he, in speaking of the first worship in connection with - creation says: ‘In the beginning was the WORD, and the WORD was with God, and the WORD was God. * * * And the light shineth in darkness and the darkness comprehended it not.” 76. May I elaborate? In the beginning of worship the symbolism instituted, and everywhere con- tinued to his day, taught the resurrection through Him whose name was given as the most secret and sacred pass or test-word; and that resurrecting One was God the Son, not God the Father; Atys, not Ea; Osiris, not Baal; Mithras, not Ormuzd; Dionysius, not Jup- iter; called I AM, for He Was-Is-Will-Be as an ever fact. It was God the Son in all the worshiping soci- “eties; and in most of them, if not all, His name meant the Ever Living God, the man-loving Resurrector; and through these mysteries, symbolizing death and resur- rection, and by the Word indicating through whom the resurrection would be effected, man had the light but comprehended it not. ‘That was the True Light that lighteth every man that cometh into the world.” “And the WORD was made flesh and dwelt among us, and we beheld His glory, * * full of grace and truth.” And it has continued the light of the world before and since It was made flesh. 77. Through the cuneiform and other discover- ies we know that the Fatherhood of God and the Bro- therhood of man, the resurrection of the body and the life everlasting, were symbolically taught as far back as the records of man reach, in Phenecia, Persia, Ara- THE PASS-WORD. NAME FOR JESUS 65 bia; India, Egypt, Ethiopia, Asia Minor, Greece, Rome, Scandinavia and Britain; and in these and their colo- nies we have found the mysteries everywhere substan- tially the same in symbolism and doctrine. The gos- pel was preached unto Abraham (Gal. 3:8); and the old Patriarch “‘saw Christ and was glad” (John 8:56.) Whether this preaching of the gospel refers to the teachings of the worshiping societies, of one of which Melchizedek was the head, or Grand Master, and each and all of which taught the doctrine of the resurrection through the mediation of God the Son, slain and risen and thereafter the heaven-ruler of men, we may not know; but we have no light to show us other source; and it is a queer fact that Abrahm is Brahma with the letters transposed—a not uncommon practice in that day. Cruden. The Patriarch at first was called Ab- rahm; and his wife’s name, before it was changed, is best represented by the English letters Sri, which was the name of the consort of Vishnu. CHAPTER IX. 3 Ham’s Son—Father Jupiter Abraham fled to Phenecia and met Melchi Zedek—Father Jupiter, —Grand High Priest of the worshiping society called Recha- bites, “God’s People,” who recognized him as a proper wor- shiper without the Word.——The Phenecian was a greater and better man than the ancestor of the Jews, with a better wor- ship—They were absorbed by the ancestor of David prin- cipally of that blood—Their Word, the Secret Name, claimed by Jesus.—Its pronounciation concealed.—B. C., 884, they fled to Jerusalem for protection—The Savior a lineal descendant of Jupiter Ammon, through Jonadab and other notable Recha- bites—What is in a name? 78. Abraham, who fled his country to escape from religious persecution, came to Phenecia; and al- though he had not yet the Word, was recognized as of the J AM—one of Jehovah’s people—by Hamath, called Melchizedek. This word is from melchi, “father” (a better translation than “king,” for the gov- ernment was patriarchal, and the head of a family, a secret order or a nation, if not an absolutism, was its Melchi), and Zedek, Jupiter—Father Jupiter, a priest of the Rechabite Order of the I AM and a type of Jo-ve, Jehovah or Christ. After his descendants were absorbed by the Jews—1 Chron. 2:55—its leader is called “Father of the House of Rechab.” Rechab is made from the Babylonian, Egyptian, Hittite and Phe- necian God Re or Ra, and cabar, which means “‘com- panion.” In this connection Me/chi means the Chief of that Companionship—that worshiping society of the Phenecians that dwelt in and about Jabez, afterwards Jerusalem. The society long continued its organiza- tion, called ‘House,’ and its Chief was called “Father.” Jonadab, who found or added a temper- ance plank a thousand years afterwards, was one of its distinguished Fathers. Zedek, Re and Jupiter are names of the same Almighty God, of the mystic wor- FATHER JUPITER 67 ships, in three languages. Evidently Melchizedek was Grand High Priest, or principal Grand Officer of the Rechabites—‘“‘God’s People,” in their language. It kindly received Abraham as a proper worshiper, al- though we are specially told that he did not have the Word. Calmet; Hesiod; Justin Martyr; Lactantius; Watson; Brown; Taylor. 79. In the Epistle to the Hebrews it is said that Melchizedek was greater and better than Abraham, and was made like unto the Son of God, abiding a priest continually; and that the Levitical Priesthood was in- ferior to his; and we cannot avoid the conclusion, from the Bible statement, that the morals and worships of the Rechabites, as exemplified by their Most Worship- ful Grand Master, Melchizedek, was purer and truer and better than that of Abraham. 80. When Salma, Prince of Judah, married Rechab, to him was thereafter reckoned the family or “House” of the Melchizedek scholars, officers and members from Tyre and elsewhere, called Rechabites; and David, who was of this blood, being at most but one-eighth Jew, was probably a member of the Rechab- ite Order, and hence knew just what it was when he wrote of the coming Savior: ‘““The LORD hath sworn and will not repent, that Thou art a Priest forever, af- ter the ORDER OF MELCHIZEDEK.” In this Or- der the Word was their secret name for God the Resur- rector, which Word Abraham had not. Probably it was the Hebrew name, for the people of Mesipotamia and Palestine were of one language; and Abraham and his wife spoke the language of Egypt. when he first went there; hence the secret name was probably the same all over the East. The characters on the Moabite Stone are Phenecian and identical with the Hebrew. St. John, the Essene, says the Word was the Savior; and the Savior says: “I am the Resurrection.” “Before 68 FATHER JUPITER Abraham was I AM,” claiming for himself that inef- fable name used by all secret worshiping societies of all peoples as their most secret and sacred test word. Being a secret pass-word its proper pronunciation would be known only to members; at least they would en- deavor to conceal the word. One of them, Josephus, says, “It is not lawful for me to write it;” and another, Herodotus, says, in speaking of Him, “The Egyptians represent by night His sufferings whose name I re- frain from mentioning.” The learned Dr. Oliver says: “Indeed there seems no agreement in the opinion of an- cient writers on the just method of pronouncing this august name at any period. Macrobius, Diodorus Sic- ulus, Clemens Alexandrinus, Irenaeus, Augustine, The- odoret, and a host of others might be adduced in proof of this fact.” The Samaritans of today call it Yehueh or Jeshueh. Mueller; Pike; Rawlinson; Oliver; Hig- gins; Jerome; Mackey. 81. Ishbosheth had two Rechabite captains oe resided in Gittim, and were yet residing there when Jehu, B. C. 884, assumed the crown of Israel; at which time Jonadab, the great apostle of temperance, came upon the stage. In 606, B. C., these Gittim Rech- abites fled to Jerusalem for protection, at which time the prophet says: “And Jeremiah said unto the house of the Rech- abites, Thus saith the Lord cf Hosts, the God of Israel, Because ye have obeyed the commandment of Jonadab, your Father, and have kept all his precepts, and done according to all that he hath commanded you; therefore thus saith the LORD of Hosts, the God of Israe], Jona- dab, the son of Rechab, shall not want a man to stand before me forever? Jer) 25518, 70: 82. When Zerubabel rebuilt the temple Mal- chiah, a son of Rechab, had charge of the South gate; and when Ezra stood up in the East of the temple- FATHER JUPITER 69 hall, at his left in the South stood before the LORD, Malchiah, a son of Rechab; and grandest of all, the prophecy and promise of the great prophet was finally and eternally fulfilled by the resurrection and ascen- sion of our Savior (which was pointed out by their initiatory ceremonies), who was a lineal descendant, through his mother and reputed father, of Jonadab, a lineal descendant of Hamath, the first mentioned Father of the House of Rechab; for the Savior said to his worshipers: ‘‘Lo, I am with you always, even unto the end of the world.” 83. What better illustration of the divinity of our religion is needed than that found by winnowing away the chaff of the Greek and Roman mythology, when we find that their Father God Jupiter Ammon or Hammon is our Hamath, Father of the House of Rechab—our Melchizedek after whom our Savior is likened? The learned writers of the first half of last century agree that Jupiter Ammon or Hammon is a deification of Ham; and they make the word Hammon from Ham and the Egyptian word on, which some of them think sometimes meant Light or the Sun— Brown; but en or on then meant, and it has ever since meant, among many nations and in many languages, a male descendant; and in the light of the facts, this meaning is evidently the correct one. Thus Hammon, while it might possibly mean Ham-the-sun, or Ham- the-light, with an approximated certainty means the son of Ham. We would say Hamson unless we dropped the s for euphony and said Hamon. 84. If Jupiter Hammon is the name by which Noah’s son is deified, whence comes the Jupiter? If we accept the conclusion that Jupiter is made from Jovis-Pater, and we follow their translations we have this strange name for the Greek and Roman God; Jove- the-Father-Ham-the-Light—a name that might have 7O FATHER JUPITER borne a possibility in the days of ‘‘Praise-God-Bare- Bones-Brown,”’ but which has no affinity in the nom- enclature of classic Greece or Rome, or in their earlier days of practical battle life. But in either event, whence comes the Jove? Who was Jove that he should be joined to Ham in the creation of a god? If Jove is the proper name of a male descendant of Ham, then Jupiter Hammon would find a natural translation in Father Jove the Son of Ham; and if we can find a suf- ficiently prominent descendant of Ham bearing the name of Jovis all difficulties will be resolved. From the statements of the Holy Scriptures, Old and New, it is strongly to be inferred, if it be no demonstrated fact, that Noah awoke from the first heroic debauch after the flood, and in the perverse spirit of the recov- ery from intoxication enacted the vicious law that made slaves of the descendants of his brightest grand-son because of a comparatively trivial offense of the father of the condemned. A man trained in the laws of soci- ology would look to the descendants of the Bachus- cursed Canaan for a rebel against the thraldom of the edict, and against the thraldom of wine. As in Adam came the condemnation, and through the condemna- tion came Christ and the resurrection; so, through the condemnation of Canaan came Jonadab, the apostle of temperance; and because his people were true to their vows not to drink wine, the promise that “Jon- adab, the son of Rechab, shall not want a man to stand before me forever” was fulfilled through the marriage of Hamutal, a lineal descendant of Jonadab, to Josiah, whereby he was placed within the Savior’s genealogy. And a still greater man previously arose and led the slaves to freedom and a higher civilization. They soon became the world leaders. They gave birth to commerce and the arts. They introduced into Greece a knowledge of letters. Phenecian workmen built the FATHER JUPITER 71 temple of Solomon; Phenecian sailors navigated his ships; Phenecian pilots directed them. Before other nations had ventured to lose sight of their own shores colonies of Phenecians were established in distant parts of Europe and Asia, the most famous being that of Carthage; and God’s first chosen priest, after whom Christ was likened, was the first recorded king of the wine-cursed Canaanites—Hamath, of the name, and probably lineally descended from the youngest son of Canaan, called the ‘‘Father of Jebus; and after his descendants were absorbed by the Jews, called ‘‘Father of the House of Rechab;” called by the Greeks Melchi- zedek—Father Jupiter—Watson; Edwards; Brown; Bochart; Rollin. Calmet says: ‘“Melchizedek is Father Zeus; and whenever Jupiter occurs in the authorized version it is translated from Zeus.” 85. If this is the Hamath deified, then, being without a distinctive name of his own bearing that of his ancestor Ham, some other cognomen would be joined to his name to distinguish the deified one from the original Ham. Hammon—Ham’s son—would not sufficiently distinguish him from the descendants of Ham in general. This Ham, the descendant of Ham, is called Hamath instead of Hamson or Hammon, because he is marked as the distinctive progenitor of the Hamathite, which is made from Ham and Beth or bath which means “house.” Hamath, then, is “House of Ham.” He resided in Jabez or Jerus and is called ‘‘Father of the family of the scribes.” Cal- met says: ‘Scribe is a very common word in scripture, having several significations: * * * The word is equivalent to our modern term literati.” He is also called ‘Father of the house of Rechab’”—God’s peo- ple. After the prince of Judah married Rechab, a daughter of his children (Watson), Salma is called Father of Beth-le-Ham-——z Chron. 2:57—which evi- 72 FATHER JUPITER dently means house of Ham, for beth means house. To Salma was thereafter reckoned all these people, leav- ing a strong inference that the subsequent capital of the Hebrew nation was named from Rechab’s nation- ality—Jebus, Jus or Jerus—joined to that of Salma or Salmon whom she married—literally Jerus-Salmon. From these records we have, we may conclude with reasonable certainty, that Ham the Younger held Bethleham as his family residence, and was the patri- arch, ruler or king of the people called Jebusites, and was also the Father or Chief of the Rechabites, a wor- shiping secret order, the influence of which was greater than the kingship of Jebus. The International Cyclopaedia, art., “Thebes,” says of the temple of Karnak: “Its local and eponymous god was Amen-Ra, or Jupiter Ammon.” The Canaanitish Jabez, Jebus, Jebusite; the Hebrew Jerus, the Greek Zeus, Zedek; and the Latin Jus, Jovis, are words of different lan- guages applied to the same place and people. The Latin Jupiter, made from Jovis Pater, or Father Jebus, in Greek is called Melchi Zedek, or Father Zeus. Bochart, at page 784, says: “The Orientals of today call the planet Jupiter Zedek.” 86. With a knowledge of these facts; how all difficulties vanish, and we readily see the cause of deifying the grand old Patriarch Hamath, Ham Juni- or—the Jesubite Ham, Jr., as Jupiter Hammon, Amen-Ra, or literally, “Father Jebus, the son of Ham.” As the ancients were esthetic and graceful in their additions to mythology, we can see the propriety of the dedication of Jerusalem to Jupiter Olympus by Antiochus Epiphanes. 2 Maccabees, 6:2. 87. The first king of Jebus, of whom we have any record, was celebrated for the integrity of his opinions, and hence came the. Latin jus and our word justice from the Canaanitish word Jebus. Today we FATHER JUPITER 73 translate king of Jebus—the Greek Melchi Zedek— as king of justice—Heb. 7:2, Brown; Taylor; Cal- met. The learned tell us that Hamath meant “a citadel, a defense’ —Cruden; but this meaning is evi- dently taken from the prowess of Hamath and the people over whom he ruled; for the Hebrews could not drive them out.—Judg. r:27; and the children of his house are called ‘Mighty men of valor’— r Chron. 26:6. Hence came the word citadel for Hamath, just as Jackson was called Stonewall. In like manner a secret association of a few designing persons is called a cabal because the initial letters of a scheming English cabinet composed of Clifford, Arlington, Buckingham, Ashley and Lauderdale made up the word. 88. The Greeks and Romans obtained their religion from Phenecia and Egypt, which time, with its moral speculations and consequent changes, dis- guised but did not obliterate. But we should not torget that Jebus and Jovis have passed down to us through many generations and several languages—the one the name of a place sacred to Jews and Christians, the other a word sacred to Pagans and transmitted by them. The naturalness of different pronunciations of the same name may be illustrated by taking the plain name John Smith, and following it through a few of the nationalities of today. In Latin it is Johannes Smithus; the Italian smooths it into Giovanni Smithi; in Greek it is Jon Smikton; the Spaniard renders it Juan Smithus; the Dutchman adopts it as Hans Schmidt; the French flat- tens it out into Jean Smeet; and the Russian sneezes Jonloff Smittowski. When John Smith locates in Canton he becomes Jovan Shimmit; if he clambers Mount Hecla the Icelanders say he is Jahne Smith- son; if he trades with the Tuscaroras he becomes Ton 74 FATHER JUPITER Ya Smittia; in the classic Chinnook he is Yan Smit; in Poland he is known as Ivan Schmittieweiski; in the Welsh Mountains he would be called Jihon Schmidd; and in Turkey he is utterly disguised as Yoe Seef. CHAPTER X Deification of Hamath Why Father Jupiter the Son of Ham was deified—His New Testament glorification philosophic in light of the facts—King of Salem—Jerus-Salma—The Sacerdotal patrema et matrema. —Noachian curse deprived him of ancestors; his descendants were reckoned to the Jews—In what sense without beginning or end of days—‘“Made like unto the Son of God.’—Abideth a priest—Hyper-sanctity—The Gentiles a law unto themselves. —Max Mueller on the concurrence of religions in fundamen- tals—The great focal fact found in all from the beginning. —The resurrection and eternal life through the atonement of a coming Savior—Transmitted from Adam through initiatory ceremonies, to its fruition, Jesus Christ. 89. But what did Hamath—Melchizedek, Father Jupiter—the head of the House of Rechab, do, that his kindred of Egypt should select him to deify? The fact of his being made the god-in-chief of = profane historians, he transmit his name, may, 1 itself, be the cause of his record as a man being ee ted. And yet a man, so prominent as to be canonized or deified by a nation not his own, should find some place in the writings of any one of that day. Accord- ingly we find in Genesis, 14, an account of a war between the Canaanitish tribes in which Abraham took part, of which it is said: “18. And Melchizedek, King of Salem, brought forth bread and wine; and he was priest of the Most High God. “19. And he blessed him and said: Blessed be Abram of the Most High God, which has delivered thine enemies into thy hand. And he gave him tithes of all.” go. The learned writer, almost after the man- ner of the Egyptians, and the Greeks, and the Romans, deifies this Jebusitish Hamathite, wherein he says of him, in Hebrews, 7: 76 HAMATH DEIFIED ce 2. * * First, being by interpretation king of righteousness, and after that king of Salem, which is king of peace; “2. Without father, without mother, without descent, having neither beginning of days nor end of life; but made like unto the Son of God; abideth a priest continually. “4. Now, consider how great this man was unto whom even the patriarch Abraham gave the tenth of the spoils.” gi. And in speaking of the blessing given by Melchizedek, the Epistle reads: “7. And without all contradiction, the less is blessed of the better.” g2. These statements, strangely as they fall upon the ear of those who have not considered the sub- ject, lose the supernatural and become convincing proofs that Melchizedek was Hamath, when compared with what we know: “First, being king of Jebus, by interpretation king of righteousness, and after that king of Salem” (from Salma or Salmon, a change of the name of the place when Salma became its Prince.) 93. That is to say: Melchizedek was without a name, for the learned writer tells us that Melchizedek is but a statement of his office and attributes—melchi, king; and zedek, from the Greek Zeus, made from the Canaanitish Jebus. He was properly called king of Salem by those who wrote after the change of its name. He was the Father of Peace because he was the head of that Brotherhood that professed and prac- ticed the doctrine of the brotherhood of man; and probably the marriage of his daughter, called in scrip- ture Rachab, to Salma, created peace. Hamath was without a name, for hamath is but “‘the house of Ham.” Well may the sacred writer ask us to consider how HAMATH DEIFIED og great he was. He was long worshiped as Jupiter, and the entire Christian world join in reverence for the same man under the Greek name for Father Jupiter —Melchi Zedek; or, if we say Jupiter Hammon, then under the untranslated name for Father Jupiter, the son of Ham.” Josephus; Carpzof; Fairbairn; Kitto; Bullock. The Scripture adds: “Without father; without mother, without descent.” 94. Aulius Gellius, in Noct. Att. r:12, says: “The principle of respectable descent was powerful among the Jews. For sacerdotal honors the candidate must have patrema et matrema.’ Wamath was cut off from his ancestry by the curse of Noah and had no patrema et matrema—thus he was without father or mother; and he was without descent in the light that his people were reckoned to the Jews under the pro- tection of Salma, after he married Rachab, one of their daughters, and they were thereafter called “brothers of the second degree” of that ruling tribe of Judah; not Hamathites, nor yet Zedekites, but Kenites (z Chron. 2:55) a name applicable to all the de- scendants of his ancestor, Canaan; for by comparing the chronological tables of Luke and Chronicles it will be seen that Luke calls the great-grand-son of Adam, and the grand-son of Noah, Cainan—Luke 3,:30,37—while in Chronicles, written by the learned Ezra (Watson; Calmet), the great-grand-son of Adam is called Kenan, and the grand-son of Noah is called Canaan. Thus showing that Canaan and Cainan and Kenan are but different recordings of the same name; and hence Canaanites, Cainanites, Kenanites and Kenites apply to the same people—the descend- ants of Canaan, Cainan or Kenan. 95. The Bible continues: “Having neither beginning of days.” 78 HAMATH DEIFIED 96. His record as a man was omitted by the heathen, to whom he became a God; and the Hebrews, with careful forgetfulness, omitted to record what would prove to the world that contemporary with their Abraham was a Hamite “without all contradiction” greater and better than he—one who probably led their slaves, the Canaanites, to freedom and higher civilization; which latter would be most difficult to forgive. Whatever the cause, the world was left in ignorance as to the antecedents or early life of the King of Jebus, probably because of his connection with their rebellion and freedom. g7- The next words of the Epistle are: - “Nor end of life.” 98. In the eighth verse the Epistle says, “It is witnessed that he liveth.” These are startling propo- sitions; but they lose their extravagance when we read the following extract from the Puranus, discovered by researches among the Hindus, and assume that the learned writer knew of it: “Atri (Noah), for the purpose of making the Vedas (the sacred books) known to mankind, had three sons; or as it is (elsewhere) declared in the Puranus, the trimurti or Hindu triad, was incarnated in his house. The eldest (son) called Soma, or the moon [ Jupiter-Melchizedek], in a human shape, was a form of Brahma. ,To him the sacred isles of the West were allotted. He is still alive, though invisible, and is acknowledged as the chief of the sacerdotal tribes to this day.”