\}aJb-Cn(U$*.

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THE

ZEND-AVESTA,

SOLAR RELIGIONS:

HISTORICAL COMPILATION;

WITH NOTES AND ADDITIONS.

BY

M. EDGEWORTH LAZARUS, M.D.

NEW YORK:
PUBLISHED FOB THE AUTHOR,
BY FOWLERS AND WELLS,
CLINTON HALL, 131 NASSAU STREET.
1852.

[London : 142Stmnd.

YALE
UNIVERSITY LIBRARY

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THE

ZEND-AVESTA,

AND

SOLAR RELJGIONS:

HISTORICAL COMPILATION;
WITH NOTES AND ADDITIONS.
BY
I
M. EDGEWORTH LAZARp, M.D.

NEW YORK:
PUBLISHED FOR THE AUTHOR,
BY FOWLERS AND WELLS,
CLINTON HALL, 131 NASSAU STREET. '& 1
1QCO 4
BootoE: 142 Waahington-streot,] x u u u * [London: 142 Strfwd

 *—*  ; 
Jcuteked according to Act of Congress, in the year 1852, by
M. EDGEWORTH LAZARUS, M.D.,
in the Clerk's Office of the District Court of the United States for the Southern
District of New-York. 'W

E. 0. Jenkins, Stereotyper and Printer,
114 Nassau Street.

PREFACE.

This paper is the first of a series, designed to show the unitary
origin and scientific basis of the principal religions of the world, and
to furnish a criterion by which we may discover how far they have
been truly developed upon their natural type, and how far they have
been falsified, as well as wJhat they contain that is essential, and what
is merely complementary.*!
In the first papers, which are historical, the reader will naturally
make those deductions which flow from the text.
Amongst other forgotten truths here revived, it will be proved that
Religion, as it is now understood, is-only a shadow or dream, as com
pared with the primitive- and concrete religions, — an unfortunate sha
dow wandering over the world in search of its body. It will find this body
only by the reunion of worship, and the thanksgiving of a happy,
healthy,, and joyous life, — with agriculture, or the development and
management of all the mineral, vegetable, and animal creations of our
planet, according Jo divine order. It is thus that man co-operates -
actually with the Infinite and Eternal God, and with the Sun, which
to the natural world of our planetary system is his symbol and repre
sentative. Passive religion exists in the heart and the disposition of
our feelings, and passive worship in our forirsfcof adoration and prayer ;
but active religion exists only in beneficent productive labor, and ac
tive worship, in that spontaneous energy which is inspired by the love
of its object, and the consciousness of that divine life whence the love
flows, and in which both subject and object are one.
Nothing in the history of religions affords us a purer pleasure than
to observe how in all forms of the solar religion, whether of Persia or
of Peru, it has consecrated external nature, ennobled the objects on
which maj*- is called to exert his. energies $ by the thought of their
source, and endeavored to spiritualize and charm the labors of^the
poor.

HISTORICAL NOTICE,
f i*
Antiquity shows us few personages as celebrated, and yet as little
known with any exactness, as Zoroaster. The countries for which he
legislated have, during 2200 years, undergone revolutions which have
changed their entire aspect. His doctrines formed many of the an
cient philosophers ; in the hands of heretics, they have given birth to
famous sects, and made schisms in Christianity ; yet this doctrine and
the books which contain it are still a problem for most of the learned.
After so many ages and their varied succession of events, no one ex
pected to see the works of the Persian legislator appear. A people
almost unknown," pretend however to possess this treasure, and as
sure us that the Zend books are from the hand of the Prophet, whose
law it follows and has always followed. Whatever the nature of these
books, if they are Zoroaster's, there are few monuments of greater in
terest, as well from their antiquity, as the effects which they have
produced. The Parsees, descendants of those who after the death of
Iezjerd retired into the mountains of Kjrman and into India, attri
bute the Zend books to Zoroaster, whom they regard as their legis
lator ,,
Like the Chaldeans, the Barsees receive from their fathers the de
posit of science, and religiously transmit it to their posterity as they
have received it. The zeal with which they guard this precious trea
sure, renders them deaf to every proposition of reform. If a learned
Destour, such as Darab, wishes to retrench from the Zend text, cur
rent among the Parsees qf India, repetitions which seem to result
from the ignorance of copyists," he meets with unbending opposition
from the tiation, which allows no change even in translations and
commentaries. It is to uninterrupted tradition that we owe the au
thenticity and integrity of their books, the tradition of men to whom
none can refuse the character of good faith, and whose inviolable at-
tachmejgsto the law of their fathers merits the more consideration
from the nature of the works, which they regard as their most pre
cious inheritance. It is the voice of an entire people which, offers us

D THE SUN HIEROGLYPHIC OF GOD.
the monuments of its faith, liturgic booksf whose religious practice
and civil customs are at once the witness and the commentary.
These books form tffe breviary of the Parsee prieste f they read
thempontinually; it is not rare to meet with Mobeds who recite them
from memory1. * They furnish the basit 8f divine worship, and of
most of the Parsee prayers.
The Zend -avesta differs widely if* its character from those treatises
in which Zoroaster seems to have developed the philosophy 'of his
faith. These, less interesting to the mass of the people, have fixed
the attention of a few disciples : it is this philosophical side which was
known to the Greeks and Romans, and we have hitherto formed our
ideas upon theirs. The character revealed by the Zend, is that of a
legislator, the founder of a religion, an enthusiast ; who speaks less
to the mind, than to the senses, the imagination, and the heart. The
people have preserved these works suited to their own level ; the
priests have retained them,; they form part of the external body of
the religion. The Zend books have never, as has been supposed by
persons superficially informed in Oriental literature} been called books
of Abraham. They contain no quotations from the Psalms, nor a
word of the Jews and their patriarchs. The historian Hermippus,
praised by Pliny for his exactness, confidently cites works of Zoro
aster about 240 or 250 years after him.
Dion Chrysostome relates the sublime manner in which Zoroaster
has celebrated the car of the tchief of nature, and ascribed to him the
hymns sung by the Magians in the celebration of their mysteries ;
and Suidas indicates the different matters treated of in his works.
The learned bishop Eusebius, so profoundly versed in antiquities,
in acquainting us with the Persian collection of liturgic books, does
not hesitate to name thus the works of Zoroastdr.
Those who attach much interest to the question of personal authen
ticity, Smay conslilt farther on this subject the memoir of M. Anquetil
Du Perron in the tome trente huitierne de l'histoire de l'academie
des sciences et des lettres.
The Magian religion was at first a pure theism ; but as early as
the time of Abraham, had become mingled with heterodox notions.
They always, however, preserved zealously their faith in the unity
of God, and weare not to conclude, from their reverence for the Sun
or for fire, that they have ever paid a merely material or jgensual
worship to this element and this star.
Zoroaster prescribes, indeed the rite of turning towards the Sun or

HISTORICAL NOTICE. *ff
' * . *J
fire in praying, but in the formula and prayers accompanying this
direction of the body, they are considered as symbols which assist in
the direction of the soul towards the Supreme Being. Amongst some
sects water was held in reverence as well as fire ; they were forbidden
to muddy it, as no filth was to be cast into the fire. The visible and
material Sun was recognized 'by them as the limited providence' and
dispenser of life to our planetary system, as Orrriusd, the Spiritual
Sun, was worshiped as the Creator and fountain of inspiration, for
the spirits embodied in those organic lives. They have more cere
monies and formulas of preparation, initiation, adoration, and expia
tion than any other people, and practice all with scrupulous exacti
tude, however burdensome and fatiguing by their multiplicity and
length. Though not restricted by their law in regard to food, the Parsees,
who preserve this worship in India, abstain with the Brahmins from
beef, and with the Mahommedan and Jew from pork.
Their marriages are blessed by the priests, and their death-beds
consoled by prayers ; but no priest approaches the bodies of the dead,
which are exposed upon the " tower of silence," and quickly con
sumed by birds of prey, that they may not infect fire, water, earth,
or air.
They were divided into three classes or grades :
The lowest performed the services of the temple, subject to the
authority of the others.
There were three sorts of temples —
Oratories, where a lamp was kept always burning.
Temples, where fire burned upon the altars.
A Basilisk of the Archmagi, where adorers went to pay their most
solemn devotions.*
 :  ¥  " 
* Thus the Catholics have oratories, chapels, and cathedrals ; and high mass
on their solemn occasions is only performed in the cathedrals.

MAXIMS OF THE MA(JIAN RELIGION,
Not to change their prayers or forms of worship.
To frequent the temples zealously.
Not to dwell far from the temples, and to enter them privately and
without exhibition. *
To guard the sacred fire.
To abstain from sexual intercourse on the sacred days.
To consecrate marriages.
To avoid all pollution.
To bathe often.
To allow no impure desire in the heart, no perverse thought in the
mind, To shun deceit and falsehood.
To forget injuries.
To meditate the sacred word, the Zend-avesta, as the only law,
whose corruption will be visited by the condign punishment of
heaven. « "'"-
To fear God alone.
To trust entirely in the Divine goodness.
To await the day of the Lord's appearance, and be always pre
pared for it.
To remember Zoroaster to She end of the ages.
To distinguish the true from false revelations.
To reprove the wicked boldly and without respect for their rank.
To carry the truth, to sovereigns.
To instruct the people.
To excel in the knowledge of sciences.
To be frugal.**
To perform acts of benefio|nce, as the noblest employment of
wealth. To live, by one's labor. ** ^
To respect the property of others. v
The Magian confin|d himself in marriage to hjs own sect and even
family.

MAXIMS OF THE MAGIAN RELIGION. y
Magian doctrines, with the fire worship and open honor of the
Sun and heavenly bodies, were established in the Babylonian and
Assyrian Empires, arid among other people of the East, long before
the foundation of the Persian Empire. Zoroaster was only a re
storer, or reformer, who regulated its ceremonies and gave laws to its
ministers. He established the Pyrea— temples where the sacred fire
was preserved.
The destruction of Ahriman (the principle of evil, darkness, igno
rance, disorder) being impossible, say the Parsees, there remained
only to take from him his influeuce over the creatures whom he be
sieged, and to fortify them against his attacks. Such is the object
of the law brought by Zoroaster, the expression of the word of
Ormusd. The first Apostle of this law was Hom, a celebrated person
age, who presided over the distribution of the waters and instructed
the animals. He taught men to celebrate the Ferouers,* for
whom the .world has been produced. His principal occupation, say
the Parsees, is still to practise the ceremonies of the law.
You are the first, 0 great Hom, says Zoroaster, to whom Ormusd
has given the Evanguin and the Saddere, useful garments sent from
heaven, with the pure law of the Mazdeiesnans. Having girded the
Evanguin on high ranges of mountains, you announced the word
upon the mountains. Hom, chief of places, chief of streets, chief
of cities, chief of provinces. "'j-
Zoroaster then teaches that Hom was the first priest of the law
which he announces, and that this law was from the beginning prac
tised in Heaven, whence the same Hom received its destructive sym
bols, the girdle Evanguin, and a species of shirt called Saddere.
But it seems that in the time of Hom, the law had not that , ap
paratus of ceremonies which afterwards accompanied it, and that but
few persons followed it. • '
This induced Ormusd to propose it anew to Djemschid, a son grant
ed to the prayers which Vivengham, his father, had addressed to
Hom. The pure Djemschid, says Ormusd, chief of the people and
of herds, 0 holy Zoroaster, is the first man who has consulted me,
who am Ormusd, as thou dost, O Zoroaster.
I said to him in the beginning, I, who ami Ormusd, submit to my
 -t  ,  ^ 
* The Ferouers are the spiritual principles, divine ideas, and first models ot
beings.

10 HISTOKTY OF THE I
law pure Djem, son of Vivengham. Meditate it, bear it to your
people. But the pure Djem answered me, 0 Zoroaster, I am not
just enough to practise thy law, to meditate on it and to bear it to
men. Then I said to him, I who am Ormusd, 0 Zoroaster, if Djem
cannot practise my law, meditate it and bear it to men, at least let
him render happy the world which belongs to me," let him render my
world fertile and abundant, let him care for it and govern it.
Djemschid consented, on condition that under his reign death and
evil should disappear from the world, amd Ormusd granted this.
This prince practised the substance of the law. Instructed by
Hom, he ordered the girdle called Kosti to be worn. The establish
ment of six feasts, called Gahanbars, is attributed to him. He paid
special respect to fire. And the simple law, which recognized one
supreme being 'and two subordinate principles, and whose few feasts
and ceremonies recalled the origin and arrangement of the universe,
is what is called Poeriodekesch, signifying first law, and its follow
ers, the men pf the first law. It sufficed to the favorites of Ormusd.
The Ferouers, says Zoroaster of the Poeriodeschans, or men of the
first age, who have been instructed by the ear, these pure ones whose
bodies and souls have been submitted to the law, are in the abodes of
the saints. I make them izeschne (religious salutation.) Custom
had continued this religion, though not without alterations, to the
reign of Gustasp. The fire worship remounted to that of Djemschid,
whom, the Boun Dehesh tells us, raised* altars to this element. Ke
Khosro had the same respect for this element. But there were few
Atescgahs or places of fire in Persia before the time of Zoroaster.
Its adoration was not an act of necessity, and men not being
restrained by fixed externals o£ religion founded on practices which
continually recalled to them the Supreme Being, allied the worship of
the first principle with that of the stars, the elements, and evil genii.
Some had even substituted the worship of stars for that of the Su
preme Being, or adored simply the Dews and idols. *
To remedy these abuses, Zoroaster proposed as obligatory the cere
monies before practised freely and sanctioned by custom.
He collected at the same time the doctrines and customs preserved
by tradition, those which he held from his Chaldean masters, and
those which he believed or pretended to have been communicated to
him personally by Hom. This body of doctrine, accompanied by a ,
morality founded in reason ahd sustained by a pompous apparatus of
ceremonies relative to the theological system of Zoroaster, forms the

FIRE WORSHIP PRINCIPLES. 11
religion of the Parsees, taught in the Zend, Pehlvic and Parse ebooks.
It is reducible to two points. The first is to recognize and adore the
master of all good, the principle of all justice, Ormusd, according to
the religious creed which he has prescribed, and with purity of
thought, word, and action ; a purity, represented and sustained by
that of the body, which must always accompany it, and which is
found only in entire submission to the law of Zoroaster. In the
second place, a grateful respect for the intelligences which Ormusd
has entrusted with the care of nature ; to take their attributes as
models of our action ; to repeat in our conduct the harmony which
reigns amongst the different parts of the universe ; and generally, to
honor Ormusd in all that he has produced, according to these words
of the izeschne : " Ormusd says expressly that he renders great him
who is pure ; that is, who is careful to respect Ormusd and the
people of whom he has thought in the beginning, to respect all the
great, to respect this excellent people who live purely like Ormusd."
What is pure action 1 It is to invoke with respect the numerous
people who have been created in the beginning.
The second point of the religion established by Zoroaster is to de
test the author of all physical and moral evil, Ahriman, his produc
tions, his works ; and to contribute as much as we can to give lustre
to the glory of Ormusd, by weakening the tyranny which the bad
principle exerts over the world which the good principle has created.*
* Thus it appears that the Magians have appreciated as clearly as any of the
Christians how works are implied in faith, and objective virtue in the subject
ive spirit or disposition to virtue, and they recognized it as the legitimate ajm
of their doctrines and religious ceremonies to. cultivate this subjective principle
of virtue by teaching the mind to dwell upon divine and heroic perfections.
Keverence is the fountain of heroic virtue.
Their love and service of all that is noble, true, and good, and thejr resist
ance and abhorrence of the evil, mean, and false, are animated by the personal
consciousness with which they regard these prirciples as the characters of Or
musd and of Ahriman. The relation in which man is brought towards God is
eminently friendly, co-operative, almost familiar. — Ormusd speaks of Zoroaster
and other human beings, as of persons or souls for whom he entertains a cordial
respect. The doctrine is a natural corrollary on the conception that G-od is the sub
stance or internal Ufe of man, who has no existence save as a form or manifes
tation of the creative life. After this, whether we incline to the common no
tion of individual responsibility, which blames and praises Abraham, Saul, or
David, according to the power and virtue it finds in them ; or to the rational
conception, that as the sphere so is the life that comes to fill it, recognizing

12 PRINCIPLES OF THE MAGIAN RELIGION.
To these two points relate the prayers, the religious practices, the
civil customs, and the moral precepts presented by the Zend, Pehlvic
and Parsee books.
every man as the concrete organic history of his ancestors, presented under
certain modifications of climate, environment, nurture, and education ; we find
it equally simple that the divine creative life should congratulate and esteem
itself in proportion to the appropriateness and harmonious integrity of the
mould or organism prepared for it in Abraham, Saul, David, or others. The
sensation of pain or pleasure we feel in our lives, is precisely in ratio to the
chance of manifestation which their internal divinity obtains.
The pure and excellent people created at the beginning are, as we shall see
farther on, not mere mortal creatures, but the spiritual principles of nature, to
whom are referred the order and harmonies which exist in the elementary,
mineral, vegetable, and animal spheres. The force of these precepts consists in
the sentiment of essential or spiritual beings, as the internal realities of all
those physical forms and forces which otherwise impose on us through our
senses the tyranny of a dead, unintelligent, unfeeling materiahsm. The Ma
gian theology endeavored, with more or less success, to lead men to their hap
piness, by attaching to the observance of natural laws and harmonies the force
of the moral and religious sentiment, to establish in the human mind the con
scious identity of the laws of nature with the wills of God.

THEOLOGY-GENERAL VIEW.
Zoroaster teaches that there is one first principle, infinite and
eternal — Boundless Time. " In the greatness of time," he says, '
" there was no being who could call it creator, since none had yet
been created. Then it created fire and water, and from their mix
ture, or when they had been created, proceeded Ormusd. Time was
the creator, and preserved its empire over the creatures which it had
produced.* In Boundless Time there is no distinction of good and
evil, of just and unjust. In it all nature is stable or essential, and
whatever forms its substance assumes in beings of the second or third
order, it will always be the centre of perfection.!
* This, translated from mystical into scientific phrase, means simply that all
beings are subject to a law of organic periodicity, their appearance or birth
depending on the preparations of the sphere or place and medium which they
enter, and all the phenomena of their hfe being subject $o a law of organic
periodicity, which gives the varying characters of their formation or birth,
growth, maturity, decline, and death, disintegration or transformation.
Fire and water correspond to the oxygen and hydrogen principles — the oxy
gen principles are supporters of combustion, and of the transformation of tissues
either living or dead, which is an act of slow combustion ; the hydrogen princi
ples are combustibles, or bodies undergoing combustion and transformation.
So in the vital organisms, to which hydrogen and water are always essential
elements, we have the contrasted states and functions of activity and of nutrition,
of Doing and of Being, of Expression and Keception, which are terms equally
true of our physicaLand of our spiritual life.
t Illustrations. — If the erection of a building be considered as an act relative
to the all-creative Time, we observe a natural division of two forms or direc
tions of movement; first, in excavating the foundation, preparing the wood and
stone materials, &c, we have an apparently confused and destructive process — •
holes dug — trees rooted up and sawn or to cut pieces, &c, a process strikingly
contrasted with the subsequent operations of adjustment which present more
and more as they advance the order and beauty of architectural symmetry and
adaptation to our uses and pleasures. Yet the analytic or destructive, equally
with the synthetic part of this dual action, was necessary to the end attained ;
both equally essential and perfect in respect to the common Time which encloses-
them. It is the same with a plant whose dual movement consists, first, in

14 RELATION OF GOOD AND EVIL IN TIME.
The Zervanite Magi believe Ahriman, the sprit of evil, to have been
first created in Boundless Time; and in theEulma Eslam, one ofthe
sacred Zend books, we find the following text.
sending forth roots or radicles incoherently downwards into the dark and cold
soil, there to absorb nutritive matter which prepares the subsequent rise of the
leaves and branches converging in » unitary trunk, stem, or pivot, into the
warm and sunlit air, where it becomes a centre of harmonic relations for many
insects, larger animals, and perhaps for man. But in the Boundless all-enclosing
Time, the first protrusion of the roots is equally good and essential with the
subsequent flowering or fruitage of the plant.
It is the same with an animal in respect to the dual and contrasted move
ment of its foetal formation, where vital actions are seen to proceed at once from
numerous points and centres not yet visibly related ; and of its perfected organ
ism, where at its appointed period all the parts are seen in their connection,
and form a unitary life, self-controlling in regard to its internal relations, yet
remaining still, perhaps, incomplete in relation to the outward sphere in which
it is destined to move, and to the race or planet still in a foetal state of which
it is only one minute element.
It is thus with an orchestra; we have a preparatory discord whilst the musi
cians are tuning their instruments, and a subsequent harmony in the accord of
sweet sounds blending in a unitary theme — but the discord and the accord are
equally essential and perfect in Boundless Time, where component parts are
justified by their composed wholes.
Finally, it is thus in the social movement, in whose superior processes we
ourselves are component elements, and where our passions are often too much
involved to permit that consolation which we should derive from sympathy
with -the creative principle of Boundless Time, permitted us by history and
prophecy. " If we could investigate the social movement with the same calm
reason as we observe ihe formation of a crystal in a saturated solution, or the
dual- development in vegetable and animal organisms, or in any and every
constructive fact of nature or art, wherever we have the completed process
within our scope of view, we should not be dismayed that in an operation so
extensive as the social order of a race, and the advent of harmony in a planet,
the period of disorder and relative evil should be measured by centuries. This
evil .and disorder, so-fraught with suffering to the present forms of our Hfe, will
be justified to us if the analogy of natural movement holds true, by other and
happy forms and conditions of the same essential life, when those sooial periods
whose John the Baptist mission is the parallel development of industry art and
science, and the propagation of the ~dootrines of Christianity, have completed
their preparatory work in the organic structure of human society.
We may observe that the preparatory period of disorder is always short in
comparison with the duration of the subsequent order in the "examples cited
and any others. Thus from a period of social disorder, crime, and suffering of
5000 years, we are to infer a harmonic and happy period, brilliant with social
¦virtues, of immense duration, in which our race will soon outgrow the scrofula
of a siokly infancy and the pains attendant on the development of its industrial

THEOLOGY  GENERAL VIEW. 15
" Ormusd was glorious with light, pure, fragrant, beneficent, daring
all that is pure. Then looking beneath him, he perceived, at the
distance of 96,000 parasangs, Ahriman, who was black, covered with
mud and rottenness, and doing evil.
" Ormusd was astonished at the frightful air of his enemy. He
thought within himself, I must cause this enemy to disappear from
the midst of beings." Eternal time condemns Ahriman to inhabit
for 12,000 years that part of space which no light illumines. Or
musd at his birth perceiving him, vainly endeavors to destroy him
and Eternal Time makes use of the antipathy which Ahriman causes
in Ormusd, to effect the creation of the pure world, to which Ahriman
opposes his impure world. The evils arising out of ignorance arid
spiritual darkness cannot be prevented even by God, under any
other condition than that of beneficent creation, producing goods
which shall conquer them.*
The principle of union between Ormusd and Boundless Time, is the
pre, active from the beginning ; perfect and very pure, absolute, in
finite, self moving, and animating all that exists, a psychical prin
ciple, common term or source of physical manifestations. Of this first
principle, Zoroaster speaks seldom, and adds, in speaking of this bond
of union, " Which I have the discretion not to explain."!
faculties, which are the teeth with which it is to chew nature. The printing
press, the steam engine, the electro-magnetic apparatus, and gun-cotton are
some of these teeth.
* Here we find the mystical expression of the fact, that each evil and suf
fering experienced by man, becomes in the course of Time the parent cause of
its opposite good. So to the pangs of hunger we owe the knowledge and art
of obtaining and preparing our food : to those of cold, our beautiful cloth
fabrics and comfortable dwellings, &c, not only valuable to us in themselves,
but from the development of our faculties in their attainment. Thus, likewise of
our spiritual and social evils, which knot man's heartstrings into a lash, and
scourge him unremittingly through the career of his incoherent societies, to
wards the goal of harmony. Give him a little comfort, safety from imminent
destruction, a few luxuries, and he stagnates in a paltry individualism ; it is only
by keeping his aspirations beyond all proportion to his attainments, and by
overwhelming him with perils and sufferings, that God has fairly cornered man,
and driven him to discover and seek to realize his social destiny, in whose com
binations and distributions, individual passions and tastes, whether material or
spiritual, find for the first time their healthy development and satisfaction.
t This is probably the ancient conception of an ether or electric fluid, per
meating the planetary spaces and those of solar systems, and corresponds to
that primal hght spoten of in the book of Genesis, as anterior to that ofthe Sun
and Moon, which are there assigned to the fourth day or creative period.

16 ORMUSD AND AHRIMAN.
In the Vendidad, Ormusd is made to speak of the first light, ele
vated, brilliant, given from the beginning, self burning, and by which
the Sun, Moon and Stars see.
The primal fire, in common with Boundless Time, is considered as
the source of all beings, spiritual and material.
The spirits near the luminous principle are igneous and luminous.
Fire and light progressively diminish in intensity ; where heat and
light cease, matter commences with darkness and evil, which we must
attribute to Ahriman and not to Ormusd.
Ormusd is identified in action with the pure and primal fire, with
Boundless Time, and with the word (afterwards to be mentioned,
which is identical in its significance with the word, as quoted in the
Gospel of John.) Fire is sometimes called Ormusd in the Zend books.
Amongst the productions of the first principle, some are themselves
creative, as Ormusd and Ahriman : others simply exert their action on
What exists. v Such are the light, the water. Light and darkness, as
well as fire and water, are considered to have preceded, or been at
least coeval with, Ormusd and Ahriman, since each of these is repre
sented as inhabiting that abode respectively adapted to his nature.
Ormusd is associated with light, Ahriman with darkness ; these
two principles are contrasted, but their productions are mixed, as we
shall see in proceeding.
Matter, in perpetual agitation, continually tends to become spiritu
alized, lucid, ajnd active.
Spiritualized, lucid, and active, it returns to its source, to pure fire,
to Mithras, where its imperfections . cease, and it enjoys supreme fe
licity. The defects of matter are not radical, but depend on its distance
from the principle of its emanation ; but the luminous principle con
tinually acts on it, attenuates, divides and enlightens it, till at the
end of ages, after long struggle and infinite alternatives, its bad quali
ties will be removed, and it will become good, lucid, and analogous to
its principle, which will absorb it. and whence it will emanate anew,
to fill all space and to expand itself through the universe.
This will be the reign of perfect happiness. Evil is punished by
guilty angels, whose punishment is the allotment of sufferings to the
condemned. They will all be saved together on the day of the gen
eral judgment, at the end of 12,000 years. In regard to the term
12,000 years, there are passages at first appearance contradictory.
Thus we find it recorded that " He, Ormusd, began to act, and all

THEOLOGY  GENERAL VIEW. IT
that he has done, he has done by the aid of Time ; and all that is
pure in Ormusd has been given to him, and Time has established
Ormusd king, limited to the space of 12,000 years." (Allusion to
the movement of the solar year by twelve months.) Elsewhere it
appears that the full and permanent triumph of Ormusd would take
place only after the term of 12,000 years. (Allusion to the analogy
between the vernal resurrection of life and the planetary resurrection
inferred from it by the following passages.) " Ormusd, to contra
vene the evil workings of Ahriman, employed 3,000 years in forming
the heavens and celestial people, of which during this time Ahriman
knew not. Such were the works of the good principle ; the bad one,
on his side, produced a people like himself. Ormusd, knowing what
his rival could do, offered him peace, sought to persuade him to join
with ^ him and to respect his people, promising to preserve all the
works of the other. Foreseeing that of 9,000 years to elapse before
the resurrection, 3,000 would be his own, and that during 3,000 more
their works would be mixed, while after the last 3,000 given over to
the evil principle, the latter would find himself abandoned and pow
erless, Ormusd presented these results, but Ahriman, though at first
hesitating, obstinate in evil, would not surrender ; then Ormusd pro
nounced the Honover, and triumphed over his efforts, and Ahriman
was prostrated and bound for 3,000 years, during which Ormusd
produced beings."
It is thus, in the 7,000th year, that the mixed effects of good and
evil began to appear, as cited by Hamzah of Ispahan from the Zend-
avesta. *
The same writer says that the first 6,000 years correspond to the
first six signs of the Zodiac. The celestial people existed 3,000
years before there was any question of those of the enemy, Caiomorh,
and the Bull (of whom more in due course) were 3,000 years in ap
pearing, making six. After these the sign of the Balance came, and
the evil principle entered the world as the constellation of the Ser
pent rose in the heavens. The earth was fertilized by the action of
the etherial fire, immortal and intellectual, and by that of the spring
sun under the old sign of the Bull, which gave place to that of Aries
the Ram, or Lamb, as the Persians call it in the ancient plani
spheres, about 2,500 years before the Christian era. The Balance
was also until that period represented as a Scorpion. The develop
ment of vegetative ,jife subsides as the earth's face declines from the
sun. From a place of delight for man, who during this time seems
2

18 ASTRONOMICAL ANALOGY.
the favorite of heaven, it becomes a sad abode, desolated by the
frosts of winter.
This passage from good to ill is annually announced by the ascent
of the Balance, or woman bearing the Balance, and by that of the
Serpent, whose malignant influence seems to spoil and destroy the
good which man had enjoyed during the preceding six months.
He Who, till then, had not felt the need of covering, now required
garments of the spoils of animals, since he had touched the fatal limit
which separates the domain of good, light, and abundance, from that
of evil, darkness, and poverty.
The vernal equinoxj at the sign of the Bull, Ram, or Lamb, is
the period assigned for the first human creation, as well as for the
resurrection. Then Caiomorh is represented issuing from the Bull's right fore
leg. The seed of the Bull was to be again the means of resuscitation.
The Serpent is a constellation thus spoken of by the Boundesh :
" Ahriman, principle of evil and darkness — he by whom evil enters
the world, penetrates into heaven under form of an adder, accompa
nied by the Dews who seek only to destroy ; i. e., the genii of dark
ness which bring the long cold nights to our hemisphere."
Elsewhere the, Zend-a vesta calls Ahriman, in set terms, the Star-
serpent. When the Paris, evil genii, desolated this world, ran every
where in the universe ; when the Star-serpent made a road between
heaven and earth, i. e., ascended the horizon.
We can now clearly understand the division of movement by twelve
and on the twelve by three, the analogy with the natural revolutions
of the year, its twelve months, and its four seasons each of three
months, and the twelve constellations apparent in the horizon, and
marked on the ancient planispheres as the twelve signs of the
Zodiac. We understand how the operation of Ormusd, representing the
course of the Sun, was said to be limited to a period of twelve, as a
£xed term, to which was added the imagined period of thousand
years, in relation to the whole term of planetary life in comparison
with that of one revolution of the seasons.
We also perceive how the resurrection of bodies at the end of this
term (12,000 years) was suggested, and prefigured by the natural re
surrection of bodies at each vernal equinox, after the expiration of
the last twelve periods, of which the three last are winter months or
evil periods given over to Ahriman.

THEOLOGY  GENERAL VIEW. 19
We may here observe how evil, which, for the individual con
science, is sin ; for men in their social relations, crime ; in regard to
the body, disease ; to the sentiment, vice and corruption ; to the reason
or intellect, error, mistake, deception, absurdity, insanity ; in the eye
of the mystic, diabolism ; in general relations, disorder ; — is, in the in
fantile periods of the human race, identified with its material causes,
i. e. with the cold and dark season, which in blighting the abundance
of the earth's spontaneous yield in the favored climes of Iran, Eren,
or Eden, at once caused physical sufferings to the human race, and,
through poverty, developed selfishness, the source of all social crimes
and disorders as soon and as long as self-preservation and self-love
are not fully conciliated, by a natuual and social providence, with de
votion and the love of the neighbor.
The early Magi saw all things concrete, at once material and
spiritual ; hence all their conceptions of nature and of life were per
sonal and intense.
All was animate, acted by its specific force, and beings are speci
fied by the character of their effects.
Light causes thee volution of bodies ; fire their activity; water re
freshes, by its nourishing moisture, those parts of matter which fire
has dried.
The action of these three beings also extend to spiritual sub
stances; there they produce effects which, in a discrete degree or
higher sphere, are analogous to>those already cited. The Zend
books recognize in bodies no other defects than those which Ahriman
has introduced. Material beings exempt from these defects are good
in themselves, and their perfections, which come from a superior
principle, must be found again in this principle ; wherefore, Ormusd
is called Body of Bodies.
The same is to be said of Boundless Time, which eminently pos
sesses the qualities of Ormusd and those of his productions. The
perfections of bodies belong also to this first agent, and they form,
collectively, infinite space, the body of infinite time. The Zend
books consider that souls and bodies are in perpetual commerce. All
nature, spiritual and material, is connected with the Eternal, by this
chain of beingsr limited in different degrees, which have emanated
from him.

ORMUSD.
RESULT OF THE MIXTURE OF FIRE AND WATER, IS AN ACTIVE,
BENEFICENT, PRESERVING POWER.
Ormusd is he who loves to be consulted, the father of the assem
blage of beings, the all-powerful, the pure; the source of all good
and prosperity", the sovereign intelligence and its communicator, the
excellence and its giver, he who desires the good of men, the author
oL health, the destroyer of disease, the strong who never wearies, the
heavenly guardian, the undeceivable. Ormusd is all, he is the now
existing, the Lam, he is the lustre, it is he who weighs actions, who
sees and knows all. He is the king of abundance, full of prosperity,
all facility, who communicates happiness profusely, the grea.t king,
the protector — finally, the being absorbed in, excellence, just judge
of the world which exists by his power.
""J He insists in this revelation to him, whom he charges to announce
his law to the universe, especially on those properties which show his
relation to all nature. |fe.
In short, Ormusd is the limited image of the Eternal, the centre
and author of the perfections of created nature. Of Ahriman,
Ormusd says to Zoroaster, that, he is one, bad, impure, cursed, long-
kneed, as to his steps or extended power and productions ; long-tongued,
in regard to his insolence, and the evil counsel of his agents. He is
nothing as to goodness ; he lives through himself, or, as the words
also admit of rendering, by permission or by the power of God ; this
Escheoneghehe, who is one bad, impure.
The modern Parsees consider Ahriman essentially bad, and inca
pable of changing.
All the works of Zoroaster are not now in the hands of his disci
ples ; they have preserved only those of most popular character and
which simply present the revolt of Ahriman against Ormusd. Higher
spirits take dejight in goodness for its own sake ; but men, ruled by
their- senses, need another motive. The Parsee finds one in the
thought that evil comes from Ahriman, the declared and perpetual

ORMUSD AND AHRIMAN. 21
enemy of Ormusd, and they are to hate and shun it as the partisans
of Ormusd. Such views may have influenced Zoroaster in regard to
Ahriman, and Jesus in regard to Satan, in representing him only as
the Father of Sin, and principle of all corruption, who mixes his pro
ductions with those pf the good principle, as an enemy coming in the
night and sowing tares amid the wheat. Some Parsees hold that
Time is Ahriman, in regard to the wicked; and Ormusd, in .regard
¦to the good. Others, that he has created Ormusd and Ahriman, to
vary the universe, by the mixture of good and evil. Others, that
Ahriman was the first of the angels, and that he has been cursed for
disobedience. Ormusd, in the Zend books, enters into conference
with Ahriman, pursuading him to submit to his law, and to do good ;
but Ahriman resists his invitations. " This Dew*who torments the
world," says Ormusd, in the Vendidad, " when I took him and grap
pled with him, shook himself loose and became prouder ; he will not
do good, even should all his skin be pulled off, commencing at the
girth. I have given him Horn well, prepared, miezd in abundance ;
despite which, he would not do good."
Ormusd must, then, have considered it possible to convert Ahriman,
and to associate him in his ministry. TheopompuS, in his expedition
of the Magian System, says that Ahriman will in the latter days be
forsaken. "TeXos b' urfoXsiirstfdai tov a<V" Ahriman must then
either be destroyed or converted. JBut the Magians sustain the inde
structibility, as to substance, of all beings. The absolute triumph
reserved for Ormusd would bejnconsistent with the permanence of the
author of evil, though conquered — composing a separate estate with
those who belorig or adhere to him, and disfiguring, by his corruption,
the general regeneration by which the victory of Ormusd is to be
followed. The Zend text is explicit on this subject. ' The Darand,
immersed in crime, will not be annihilated. This conversion after
wards appears in these words : " If the Bull, first created, goes to
heaven, nothing will be diminished from the earth ; and when the
end of the world shall come, the most wicked of the Darands will be
pure, excellent, celestial. Yes, he shall be celestial ; this liar, this
villain, he will become celestial, holy, excellent — this cruel one.
Respiring purity, he will publicly make a long sacrifice of praises to
Ormusd." — Zend-avesta, vol. i. Part ii. p. 164 and 216.
Behold Ahriman converted — submitted to Ormusd — become his
priest ! He now goes to announce in the hells the law of the good
principle.

22 CONVERSION OF THE DEVIL.
This unjust, this impure, who is only the Dew in his thoughts, this
benighted, king of the Darvands who understands only evil ; at the
resurrection he will say the Avesta, executing the law of Ormusd ! he
will even establish it in the abodes of the Darvands. — Z. A., v. i.
Part 2, p. 169.*
 .  Sh  rf-j » 
— *H>

* These early intuitions of the human mind are found in full accordance with
the . deductions of our positive sciences, whilst they contrast very favorably
with the confused statements of some great moderns who have entered the
same sphere of intuitive theology.
In a late work of high value, published in New York, " On the true organ
ization of the New Church," we regretted to see the following passages from
Swedenborg quoted without animadversion — pages 66 and 67 — on^the rela
tion between good and evil. "It is according to order, that in all cases, both
general and particular, the beginning should proceed to its ultimate, which
agreeableness to order is founded in this circumstance, that such a process gives
birth and existence to all sorts of varieties, and by varieties to all sorts of qual
ities, for the^qualities of things are produced and perfected by their differences
in relation to what is more or less opposite. Who cannot see, for instance,
that truth receives its quality from the existence of what is false, in like manner
as goodness does from the existence of what is evil, or as hght from the exist
ence of darkness, or as heat from the existence of cold ? What would become
of color; supposing white only to exist without black ? Must not the quality
of intermediate colors on such a supposition necessarily be rendered very imper
fect? So again, what is the perfection of sense without some kind of relation?
and what is relation but as respecting opposites ? Is not ocular vision beclouded
and darkened by looking on white albne, and rendered clear and lively by
looking on a color that inwardly takes some tint of blackness, as is the case
of green ? Is not the ear grated and deafened by the continual action of one
tone upon its organs, and restored by modulation, diversified according to
the different relations of harmonious and discordant notes ? What is beauty
without relation to ugliness ? Wherefore it is common with painters, when
they would exhibit a beautiful figure to the greatest advantage, to place a
deformed one beside it.
" What are pleasure and delight without relation to what is unpleasant and
undelightful ? How hurtful is it to the mind to be constantly brooding over
one idea without admitting a variety of such as have some opposite quality ?
The case is the same with respect to the spiritual things of the church, whose
opposites have relation to what is evil and false, not that evil and false are from
the Lord, but from man, who, being endowed with free will, may (is permitted
to) ? direct it either to good or evil purposes, and this may be illustrated by the
case of darkness and cold, which come not from the Sun but are a consequence
of thejgarth's circumvolutions, whereby it successively turns its face from and
towarf the Sun ; and yet without such successive turnings of the Earth there
would neither be day nor year, and consequently neither animate nor inani
mate creatures could exist on the Earth. I have been informed that churches

PURIFIED BY FIRE. 23
These texts, which are formal, have more weiglit than the Sadder
Boun Dehesch, a Magian,book, which says that Ahriman will cease
to exist, and' they are supported by the - Boun Dehesch Pehlvi, which
says that Ahriman, that lying adder, appears at the end of the ages
purified by fire, that the darkness is no longer, that all becomes light
 "*—  **¦
which are under the influence of different kinds of goodness and truth, suppos
ing only that such kinds of goodness have respect to love towards the Lord,
and that such kinds of truth have respect to faith towards him,' are like so many
precious stones in a king's crown." — (No. 763, True Christian Religion). — And
this— " The conjunction of good and truth is provided for of the Lord by relation, for
Good is not known as to its quality, but by relation to what is less good and
by opposition to evil; all the perceptive and sensitive principle is thus derived, l
because their quality is thence, for thus all delight is perceived and felt from
what is less delightful and by what is disagreeable, all beauty from what is less
beautiful and by what is ugly ; in like manner, all good which is of love from
what is less good and by evil ; and all truth which is of wisdom from what is
less true and by what is false. There must be varietyjjin everything from ita
greatest to its least ; and when there is variety also in its opposite from its least
to its greatest and equilibrium intercedes, then according to the degrees on
both sides relation is estabhshed, and the perception and sensation of the thing
either increases or is diminished. But it is also to be noted that what is oppo
site takes away and also exalts perceptions and sensations^ it takes them away
when it mixes itself, for which reason the Lord exquisitely separates Good
from Evil, lest they should be mixed in man, as he separates Heaven and Hell."
According to this careless way of speaking (for I will not suppose that Swe-
denborg could be guilty of such blunders, except through carelessness of
expression), the Devil should be the principal being in. nature, and all things
and qualities be measured by their relative distances from him, .
The nature of difference and contrast, resulting from the difference in posi
tive qualities, is confounded with oppositions, and with the effects of the ab
sence of positive properties. The metaphysical error then pretends to sup
port itself by a false physical analogy : darkness is the absence of light, and cold
is the absence of heat, but it is absurd to say that Hght and heat receive their
qualities from the existence of cold and darkness. They receive their qualities
from the Sun, and from the specific relation existing between the Sun and the
planetary surface which absorbs, reflects, and modjfies them in the constitution
of all natural creatures.
It is well known that the- various colors result from the separation of the
white or hght ray into its component elements, some one or more of which
each color exhibits, and black is merely the impression made on the eye, by
surfaces which absorb instead of reflecting all other colors. The perception of
our senses undoubtedly "depends on some kind of relation," but that relation
is the specific adaptation between the surface of the object and the retina ot
the eye,— not the relation between opposites, though the force of our percep-

24 NOTHING PERISHES IN NATURE.
and abundance. As the Magi hold that nothing perishes in nature,
they did not consider cold, darkness, and their spiritual analogues, as
positive beings, since they were not to appear after the renewal of
the universe.

tions is enhanced by contrasted objects, which alternation allows rest to those
portions of the sensitive nerve, which had been in specific relation with the for
mer object.
It is not, however; the contrast between beauty and ugliness, pleasure and
pain, which is here desirable; and a painter would only provoke and disgust
me, by pretending to enhance the charm of a beautiful figure, by placing a de
formed one beside it. I require the contrasted beauty of the soft and the
"grand, of mountain and valley, of female or male, of childhood and maturity, &c.
' v Pleasure and delight are so far from being indebted to what is unpleasant
and undelightful, the evils and sorrows of life are so far from exalting and re
fining our capacity for happiness, that they destroy it, and so fix on us the ha
bit of looking at the gloomy side of things, and of easting our own gloom over
the external world, that a long discipline of lore and more genial conditions is
necessary to redevelop in us but a feeble portion of that capacity or suscepti
bility to happiness and pleasant impressions, which had been ours once in its
full freshness and intensity. It is also precisely thus with sin, and the suscep
tibility to virtue, which it blights, and which slowly recovers from its wither
ing influence under healthier moral conditions.
As to the revolutions of the earth, which give us day and night, summer and
winter — itjjdoes not follow in the least that there would be no day on a por
tion of the earth's surface always presented to the sun, but only that there
would be no night, and it is even to be conjectured that the character of life on
the earth's surface might become adapted to this state of things, as we now
find it in the polar regions, adapted to several months of consecutive daylight,
which is measured at the equator only by hours. We have also Eden climates,
which have no winter in the sense that we know it, but only harmonic con
trasts and variations of mild and genial weather, and they are the choicest spots
on the globe. The only true statement of this matter is in the concluding sen
tence, where the different kinds of goodness and truth, found in different
churches or societies, all in the love and faith of God, are represented as har
moniously contrasting, hke the different precious stones in a king's crown, —
and this confirms me in supposing that the previous sentences are only to be
attributed to carelessness and looseness of thought. Otherwise we merely see
a philosopher writing out his prejudices as they were taught him in his nursery,
and repeating the excuse of a weak minded world for the errors and misery
existing, instead of striving heroically to remove them. It is with such non
sense as this, that the announcement of man's true destiny of social harmony
is opposed by theologians and philosophers, on the ground that all the evils
existing are necessary to illustrate the goods existing, and that a state of har
mony and true adaptation in all spheres would be a purely negative condition,
where' heroism must cease, because temptations to evil would no longer exist

THE CREATIVE WORD. 25
It is " through the Word" that Eternal Time has created Ormusd
and Ahriman, as well as all the inferior Genii. The Zend books
make frequent mention of this. Its name is " I am." It 'is com
pared to one of the celestial birds which watch over the good of na-
to be overcome; goodness and happiness be no longer possible, from the ab
sence of baseness and misery.
We must, then, again insist on the principle that all positive qualities ex'^gt
not by virtue merely of any comparison, but as facts of specific relation or
adaptation between the subjective and the objective sides of our life.
Goodness is the adaptation, and happiness the result of that adaptation,
between man, or the complex of all affections, and those objects of nature, in all
her spheres, which harmonize with these affections, and which are required^ito
Complete our being; between the appetites, and the aliments, of senses, intellect
and heart.
Truth is the relation between the intellect and whatever it is capablp of taking
cognizance of, either material or passional ; the intellect furnishing the subjective
the object or affection, the objective half of the same adaptation.
Relation is twofold — between positives and negatives, and between contrasted
positives. Of the first class, let us take the relation of truth to falsehood. There is really
no other falsehood than ignorance ; viz., a boy, to escape a beating, tells his
schoolmaster that he has been kept at home by his mother, when he was play-
ng truant in the woods. This is only a falsehood relative to his master, who
is ignorant of the facts — its interpretation in regard to the boy is simply, " I Hke
to play, and I do not like to be flogged ;" which are obvious truths. In like
manner as falsehood is merely the ignorance of truth, so is sin but the absence
of love to God, vice the absence of self-love, and crime the absence of love to
the neighbor — if we consider them in their essence, and this is proved by the
conditions of their cure.
But the evil effects of sin, vice, and crime, symbolized in the subversive cre
ations of the material world — the lowest sphere, or that of ultimates — although
mortal and transitory, suffice to impose on our senses, and deceive us into the *
idea that their passional causes are essential principles. This will be disproved
to the mass of mankind, who are as yet incapable of entering the spiritual world
of their own souls, only when all the subversive creations — the tigers, wolves,
serpents, &c. — hostile and destructive and venomous types, disappear, simulta
neously with the restoration of man to the love of God, to self-love, and to the
love of the neighbor ; which the social and natural conditions of asssociation in
the order of Passional series, (itself prompted by an influx of divine love and
wisdom,) will generalize upon our earth.
Ofthe second class of relations between contrasted positives, is that of a man
of nervous bilious to a woman of sanguine nervous temperament, which is often
a beautiful affinity; the contrasted affinity of cream with strawberries, "a gusta-
tive and visual harmony ; in the sphere of psychical truths — the relation of
human hberty with divine Hberty, or of free WiH with destiny— in the conciliation

26 QUALITIES OF THE WORD.
ture. "I make izeschne," says Zoroaster, "to the spirit of the
excellent Word, which has the body of the Eorosh, brilliant with light,
who sees from afar."
Activity, intelligence, providence, are the characters attributed
to it.
of the wul of man, obeying in a true social order the inspiration of attraction
towards the attainment of Luxury Groups, Series, and Unity, the natural
foci of the scfel.
Two kinds of goodness — as a kind act, and a just act — contrast in harmonic
relation. There are harmonic contrasts of the social affections, viz., a marriage prompted
by ardent love between individuals whose families are each strongly united
within themselves, and are reciprocaUy sympathetic with those of the other
family, and where these ties of affection are cemented by other contrasted har
monies of material interest and power.
Beauty is the material correspondence of Love — apprising the senses of the
presence of those qualities which are in positive or harmonic adaptation to our
souls. UgHness results either from the absence of love, or from obstruction to
its incarnation in material form. Disgusting sights, odors, and savors — horrid
sounds and harsh contacts — warn us to avoid what is pernicious to us ; and so
far from rendering us more appreciative of the beautiful and lovely, they destroy
our faculties, if we are long subjected to them.
Delights and pleasures, or harmonies of soul and sense, educate and discipline
us to higher and intenser harmonies ; while protracted suffering and despair
render the 'mind dark and incredulous, freeze the heart, and dull the senses to
"¦the natural sources and avenues of pleasure and dehght.
Happiness and misery become habits.
Miss Barrett has well expressed this in her poem, " The Cry of the- Children,"
the children of the factory and the mine, who, by their unremitting, repugnant
toil, become unfit for the natural pleasures of childhood :
Go out, children, from the mine and from the city —
Sing out, children, as the little thrushes do —
Pluck you handfuls of the meadow cowshps pretty 
Laugh aloud to feel your fingers let them through!
But they answer, "Are your cowslips of the meadows
Like our weeds, anear the mine?
Leave us quiet in the dark of the coal shadows,
Prom your pleasures fair and fine !
Por oh I" say the children, "we are weary,
And we cannot run or leap —
If we cared for any meadows, it were merely
To lie down in them to sleep.
Our knees tremble sorely in the stooping—
We fall upon our faces trying to go ;

EXISTING BEFORE ALL THINGS. 21
The Izeschne teaches that this Word has preceded the creation of
all beings. The pure, the holy, the quick Honover, it is Ormusd
who speaks, 0 Sapetman Zoroaster ; I tell you plainly, was before
the heaven, before the waters, before the earth, before flocks and
herds, before trees, before the fire son of Ormusd, before pure man,
before the Dews, the Kharfesters, (productions of the Dews, as ser
pents, wolves, etc.,) before all the existing, world, before all the
goods, all the pure germs given by Ormusd.
And underneath our heavy eyelids drooping
The reddest flower would look as pale as snow.
Por all day long we drag our burden, tiring,
Through the coal-dark under-ground —
Or all day we drive the wheels of iron ,
In the factories round and round."
Every organ grows and strengthens itself by its normal or harmonic action,
which varies only within the range of contrasted positive adaptations, and is
compromised in the integrity of its structure and the efficiency of its functions
by all other relations either negative or subversive^
Thus by prolonged abstinence or starvation the" stomach becomes unfit for
the reception of food, which then acts as poison, unless of the most dehcate*
character and quantity. Neither must we eat at any time indigestible sub
stances, and get colics, in order to have the pleasure afterwards of an easy
digestion. *
Those who enjoy a high and buoyant heath are by no means indebted to the
contrasted impression of speUs of illness, and if there are sometimes pleasant
feelings attending convalescence from fevers, they are still inferior to the full
vigor of unbroken health, ahd not really due to the previous sufferings at all,
but only to the fact that in coincidence with those sufferings and organic strug
gles the body has cleansed itself of much impurity and obstruction, the causes
of disease, so that it may be now a better organism of the spiritual Hfe than
before the Olness. The confinement has besides allowed us time to invest
accustomed objects with a charm of novelty, so that we return to them as from
a distant place. t
" It is at 'best," as Montaigne says, "a miserable remedy to owe one's health
to sickness. This is a benefit which should be due not to our own misfortune
but to our good judgment.
"Offences and afflictions," he continues, "never make me do anything except -^
to curse them.
"Leave them for those who only wake up under the lash. My reason plays
more dehcately in prosperity, it is far more distracted and confused in digesting
evils than pleasures.
" I see clearest in fine weather.
" Health admonishes me with more alacrity, also more usefully than disease.

' 28 THE WORD CONTINUALLY RENEWED.
The Word comes from the first principle, it is given by God. Or
musd, charged by the first principle to create the universe and to
govern it, has received from this principle the Word, which, in his
mouth, becomes a source of fecundity. I pronounce it continually,
and in all its extent, says Ormusd, and abundance multiplies.
" I have best advanced towards reforming and regulating myself, when I
have had something to enjoy."
If Swedenborg's statement of relation and contrast were true, a musician
ought to perfect himself, not by studying and dweUing among the music of
nature, and the harmonies of art produced by great masters, since these are all
effects of the same positive harmonic character; considering that the harmony
of sounds exists not in virtue of their specific adaptation to his ear, but by their
relation to discordant noises, he ought to accustom himself to our vile street
noises, keep the hinges of his door well rusted, and hire the most horrible organ
grinders to diversify his hours of musical composition.
Anarchitect should develop his ideas by the contemplation of the incohe
rent masses of houses in our towns and cities, blurring the landscape Hke a
great grave-yard.
A painter should imitate those masters of the Dutch school who "compel us
to admire by their fidelity of representation, whatever is mean, vulgar, and dis
gusting in the heU of dirt, poverty, and coarse sensuality around him ; he would
then be in the happiest mood for representing the sublime and beautiful.
An epicure should prepare himself for a feast by tasting ordures. We should
wear hair cloth next our skins in order to appreciate the luxury of fine linen.
Perfumers should prepare their noses to detect the deficate aromas of flowers
which they are to express and combine, by first smelhng at sulphurretted
hydrogen*. Love and Friendship would require alternate contrasts of jealousy or hatred,
and the oppressor, or sycophant, would be nearest to true ambition and the
recognition ofthe Divine hierarchy. We must have groped in wretched athe
ism in order to feel the presence of the Divine Spirit, to have soiled ourselves
with* every species of sin and misery in order to enjoy virtue and happiness.
The only sense in which such views as these receive the sanction of experience,
is in contemplating the dual movement of subversion and harmony for our
race collectively, who have reaUy passed through aU sorts of falses and evils on
their road to their harmonic destiny. The relation- is that of antecedent and
consequent— as illustrated in the necessary tuning of musical instruments pre-
Kminary to an orchestral performance. The necessity relates to the imperfect
state of the instruments, not at all to the enjoyment of the music they'are to
produee. Analogous phenomena are witnessed in the dirt and disorder connected with
the operation of building, so opposite to the order and cleanness ofthe accom-
pUshed work.
Thus in natural processes; the formation of perfect crystals requires the dis
integration and solution of their materials. The growth of a plant towards

1
ORMUSD IDENTIFIED WITH THE WORD. 29 "
Ormusd acts and exists only through the Word, which fills the
whole capacity of his being. " I make izeschne," says Zoroaster,
" to the intelligence of Ormusd, who possesses the excellent word.
I make iz^chne to the active spirit of Ormusd, who occupies himself
with the excellent Word and executes it. I make izeschne to the
heaven requires the disintegration of the seed, and the incoherent protusion of
radicles down into the ground.
Analysis precedes synthesis — this is the true statement of that relation at
which Swedenborg blunders in the foregoing passages, but it is not the con
ditions of subversion and evil which may incidentally accompany this analysis
which constitute here the essential feature.
The relative necessity of evil periods, whether for an individual or a race, is
only a necessity for a work performed in them — a work good in itself, and to"
which the suffering and evil was a great hindrance.
Thus the development of seience, art, and industry will advance the work of
the incoherent periods, with incalculably greater rapidity under Phalansterian
organization in the Passional Series, the essential destiny of our race, when the
soul will first find itself at home upon the earth.
The most we can explain of evil is, that God is subject to the element of
Time and the law of organic growth in his incarnations — that evil is incidental
to the inertia of matter, and phenomenal of its resistance to the Divine Spirit
during the struggle of incarnation.
" Mistake, and aocident, and crime
Are but man's growth in Earth and Time,
And upward stiH Ufe's spiral turns
To where the Love Eternal Burns."
Our despairing consciousness of sin and incompleteness, and our falsity to the
Divine ideal, often present with us during these periods, has also its high use,
since it causes us to throw ourselves more humbly and trustfully on a higher
providence than our individual action, and when we are weakest then are we
most ready to receive strength from above. This intermittent and valvular con
dition of our being and action, in which man appears Hke a spiritual water ram,
must continue until the form or organization of society being completed accord-
ing to the divine ideal, shall be the true body of God's incarnation in humanity.
Society is the Spiritual reservoir and medium of Divine influx, which, when it
is raised up to the height of the individual soul, and furnishes full satisfaction
to its industrial and affectional desires, will thus give a free and uninterrupted
channel to the Divine influx.
Cut off from these, man is sustained only by the mediation of that comforting
spirit in which Christ fulfills his promise. It is the pivotal relation of the indi
vidual soul with its spiritual chief, and all true industrial and social relations
must harmonize with this. At the same time this extends from the centre to
the circumference of our Hfe, and from the transcendant into the practical, only
by the harmony of these external conditions, or co-ordination of the objective
to the subjective sphere.

30 THE WORD PROPOSED TO AHRIMAN.
tongue of Ormusd, who continually pronounces the excellent Word."
Is this Word a new being, distinct from Eternal Time 1 Is it dif
ferent in the first principle and in the second 1 Or is it only wis
dom, mathematics, or law, the mode of action of the two"%rinciples,
(Ormusd, or Love, acting in Time,) and enabling him to ultimate
his eternal ideas in organic structures 1 For the word cannot be
taken in the sense received among men in respect to their mouth and
ears and oral language.
Ormusd thus teaches Zoroaster how, by means of the word, he had
triumphed over the author of evil.
" The celestial Ormusd pronounced the Honover, I celestial opera
ted, and the chief of evil was no longer.
He said among the Darvands, he said in the Douzakh, " I will not
think good, I will not say it, I will not be intelligent, I will not sub
mit myself, nor speak nor act. I renounce the law. My soul, which
exists, does not know this law."* Then I pronounced the Honover,
saying it is the desire of Ormusd. I made izeschne to the pure
water which has been given pure. I practised the law of the Maz-
deiesnans, and this Darondj, weak and powerless, turned back — he
who is the author of evil, and who teaches evil, f

* How much Ahriman here seems Hke a truant school boy, or a forest out
law, refusing those disciplines which are necessary to give harmonious expres
sion to the inner in the outer life.
t The foregoing, translated from mystical phrase, signifies that love, the in
ternal, spirituaLjOr passional principle, in its struggle to overcome and harmon
ize the disorders of matter, so as to gain for itself a true organic expression in
• created nature and her productions, must avail itself of the Word or mathmatical
law, to which matter is subject, and identify itself with this law and order, as
Ormusd identifies his will with the Word, the Honover which he pronounces.
It is then that disorder vanishes, and the Chief of Evil is no longer. We per
ceive, by the above passage, how Ahriman is identified with ignorance, and the
^confirmation of ignorance in obstinate prejudice; he "¦will not be intelligent;''
and as soon as intefiigence is introduced by the Word, he disappears as dark
ness before light. Familiar iUustrations of this acceptance of mathematical
forms by the passional* and harmonic principle are afforded by the exercises of
music, dancing, the operation of machinery, &c.
Happiness,- the desire of man and the intention of God, is, in all the spheres
of its attainment, an art, a science, a high discipline, to be acquired and con
quered in the order and external correspondence of each passion or inherent
desire of the soul, and in that modulation and distribution of all, in varied action
and possession, "which is necessary to their equilibrium, health, and renovated
energy. «

. THE WORD PROPOSED TO AHRIMAN. 31
The conditions proposed to Ahriman were to pronounce the Word
of Ormusd, .with the Havan, the Soucoupes, and the Hom. It^is I
who, by this Word, increase the Behescht, says 0»mus(L
 4  —
Nature gives us the wild germ of happiness, in the buoyant animal spirits of -
healthy childhood, just as she gives us musical ears and voices, and Hmbs capa
ble of graceful motions. But musical ears and voices do not constitute us mu
sicians, nor weU-made legs good dancers ; neither are health and noble passions
sufficient for our happiness, without the order and art which are taught in the
movements of the passional series, which is the Word,TOr divine mathematics,
adapted to human society ; the geometry of the passions, as the notes are
the geometry of music, and the figures of the dance the geometry of harmo
nious motion. Thus the Word made flesh in Jesus Christ is significant of
an organic structure and balance of temperament so perfect, that the divine
life might flow freely through it, and the internal be expressed and manifest in
the external man. He is, then, the potential type of a divine humanity, and
pivot of the affinities of spiritual groups.

COSMOGONY.

r

During the first 3000 years in which Ormusd operated, were
created a hierarchy of Genii and spirits, destined to assist him in the
management of the universe. Among the first were Bahman, whose
province was the animal kingdom, and who was supposed to dispense
the heavenly (atmospheric 1 ) influences ; Ardibehescht, presiding
over fire ; Shahriver over metals, and Sapendomad, the female genius
of the earth, seconded by Zahnm ; Ized, charged with the care of
the earth as a human habitation, producing trees, &c. ; Khordad,
giving pleasures and intelligence, and causing the waters to flow ;
Amenidad, multiplying grains, &c.
In opposition to these, Ahriman creates six evil genii, also a sort
of dark fire-fever principle. , After these (Amschaspands, good pro
ductions,) Ormusd produced the revolving heaven, distinguished from
the fixed heaven in which it is located.
The constellations of the Zodiac represented twelve dwellings, in
habited by innumerable stars. The stars were as soldiers who fought
for the world under three different bodies. (Origin of Astrology.)
The distribution of heaven was finished in forty-five days, water
was made in sixty, and the earth superposed ; ' the earth was ar
ranged in seventy-five ; trees in thirty ; animals in eighty, and man
in seventy-five. Total, 365 days.
In commemoration of these, six feasts, called Gahanbars, were
established. Fire, son of Ormusd, was also created, the imperfect representa
tive of the original fire (electricity "? ) which animates all beings,
forms their mutual relations, and which was, at first, a principle of
union between Ormusd and Eternal Time. Next, inferior Genii, to
whom was entrusted a portion of the universe.
The twelve months of the year, 30 days of the month, and the
elements, had each their tutelary genius.
Serosch was lieutenant, or vice-president of Ormusd on earth, and

THE FEROUERS, OR PRE-EXISTENT SOULS. 38
Bahman in heaven. The female genii were so considered from the
relation of their functions to women, or to the reception and parturi
tion of germs by the earth.
Next in order to these were the Ferouers, divine ideals and proto
types, of character, who were afterwards to enter into the constitu
tion of the souls of men and animals. The Zend-avesta, vol. ii. p.
261, thus speaks of them : IS
These living very active beings, the pure, strong, and excellent
Ferouers of the holy ones of the celestial law, who are great, this
celestial people whom the Being absorbed in excellence (Ormusd) has
given against the sin of the being concealed in crime (Ahriman.)
If I had not created on high the strong Ferouers of the holy ones>
says Ormusd, then the Daroudj, concealed in crime,»would have
gnawed through heaven and earth.
The Ferouers are the first models of beings. Every rational and
created substance has a Ferouer. I make izeschne, says Zoroaster,
to all these Ferouers, who have been created at the beginning. Those
of quadrupeds, birds and fish, were called Goshoroun, (instincts 1)
which watched over their preservation.
Heaven and earth, men and animals, have all been created in favor
of the Ferouers, and nature exists for and through them, though as
sailed and beseiged by the evil principle.
Force, grandeur, lustre, pleasures, tell it and repeat it, 0 Sapet-
man Zoroaster, owe their origin to the Ferouers ofthe holy, the strong,
and the well armed. I have been to their assistance, says Ormusd ;
I have borne on high the strong Ferouers of the Saints, and thence
proceed their light, their glory, their lustre.
I preserve the heavens and all nature for the glory and lustre of
the Ferouers ; they bless it, and it continues to exist. The Ferouers,
placed above the abundant waters, are employed in blessing them, and
cause them to flow. Of all Ferouers, the most precious are those of
the law of Iran and of Zoroaster. I tell you clearly, says Ormusd,
that had there not been from the beginning of the world some one like
thee, executing my word, pure in his thoughts, in his words, the
world would now be at its end. I make izeschne, he says elsewhere,
to the pure, to the holy Ferouer of Sapetman Zoroaster, first in the
thought of Ormusd, to whose ear He has spoken instruction, and whom
He has formed with grandeur amid the provinces of Iran.
The good genii and beings submitted to them having been created,
a perpetual peace and harmony reigned in the world of Ormusd,
3

34 THE ADVANTAGE OF BODIES.
which Ahriman only could disturb. The year seemed a perpetual
day, and the change of seasons did not desolate the face of the earth.
It was the creation of man which aroused the jealousy of Ahriman,
and impelled him to upset tbe world. -t> .
The Ferouers of men were filled with joy at the order which united
lie different parts of nature. Ormusd proposed to them then to de
scend upon earth, saying to them — what great advantages you will
derive from existing in the bodies which I will give you in the
world!* Combat then the Daroudjs, cause them to disappear. At the end
I will establish you in your first estate. You shall be happy. la
the end I will replace you in the world. You shall be immortal,
without old age, without evil. I will always protect you against the
enemy. The Parsee works relate on this subject, that when Ormusd wished
to send into the world fire, animals and man, each of these beings

*The advantages of bodies are certainly not very obvious to us during the pe
riods of disorder, when wants so far outnumber satisfactions, and especially in
the life ofcivihzed cities, whose discordant noises, vfllanous smells, painful and
humiliating spectacles of a maddened and degraded humanity, excluded from
the sanative influences of free nature, render a walk along our crowded tho
roughfares equivalent to a fit of acute neuralgia, to any refined and apprecia
tive organization, and turn those suggestions from the senses to the intellect
and affections, which ought to be sources of wisdom and delight,- into tortures.
Nay, in this vicious circle of things, where ruin awaits man in every direc
tion, he ceases even to heed those salutary pains which were intended to warn
him of the presence of hurtful things, and urge him to escape destruction. When
the accumulated force of these protests of organic instinct against the false me
dium, amounts to actual disease; instead of quitting or changing the false sphere
and habits, he seeks to suppress the warning symptons by fresh outrages
against his instinct, by taking nauseous poisons into his stomach, or destroying
portions of his skin with external irritants. It is thus that bodies have become
the heaviest curses to us, and that we sigh for a day of release.
But this results entirely from a misconception of our destiny, whioh is nolj
simple but compound, and embraces the harmonies of the senses as weU as
those of the intellect and affections, of the world around us as well as the world
within us. We may he convinced of the superiority of those delights possible
to the sound mind in the sound body over those which are simply spiritual, by
comparing our happiest dreams with those intenser waking hours which life
knows, though seldom. It is the combined harmony of soul and sense, of the
inward and the outward life, that raises man to that enthusiasm of happiness
destined by his Creator.

GUARANTEE OF FINAL WELL BEING- 35
represented to him what it would have to suffer from Ahriman and
his adherents.
But Ormusd showed them the course of events, and in what man
ner, by a chain of circumstances, he was in the end to deliver them
from the oppression of the evil genii, adding that they would thus
contribute to the ruin of his enemy. He then promised them his pro
tection, and they appeared on the earth.* Afterwards the Ferouer of
man, continues the Boun Dehesch, protected by the intelligence which
knows all against the Daroudjs of Ahriman, came into the world and
appeared there.
At the end of the appointed time, delivered from its enemy, it will
be re-established in happiness ; at the renewal of bodies, and during
the continual duration of beings. f
* To the disembodied spirits, afl these matters may have been pure calcula
tions, as when one lying awake in the morning revolves his plans. The inci
dents and ideals of days, weeks, months, pass before him with marvelous ra
pidity and lucid connection, but as soon as he rises, the picture fades. Thus
when souls are born into bodies, the ideal, in becoming the actual, loses its ex
tended consciousness of the future, and becomes only a blind instinctual im
pulse. It is now no longer calculation, hut enterprise, which carries the day,
and faith, faith in the organic over-ruling Providence, is the supreme good.
Let each work heartily where he finds himself, relying on the convictions
which have first induced his soul to appear there, and keep alive by prayer and
labor his original sympathy with Deity.
t Let us farther illustrate this beautiful conception by comparing with it those
of modern poets. The first is a poem from an old Democratic Meview.
Can imperfection from perfection spring?
Can God make ought defective ?
Creation's dawn broke o'er the, earth,
Ahd spirits from on high had birth ;
Amid the chaos of a world,
Bright wings and angel hopes were furled,
And human Hfe began below
A famished growth, 'mid wants and wo ;
For darkened in his new abode,
Man dimly sees his being's good.
Enwrapped in clay, the spirit's eye
Sees not its own infinity,
But Mindly strives, weak and alone,
For all to work, for aU atone :
The angel heart still urges on
To seek the Hght around (he throne,

36 INTUITION OF POETS.
Where glows the central Heavenly Sun
And pours its Hving radiance down.
But Time is, sad, and dark, and cold,
And strength is weak and youth is old,
For Hght and heat beam from afar —
Heaven's paling sun seems but a star ;
And hearts are withered, here on earth,
Who had above Archangel birth;
So pure, so true, that they were given
To make the dull dead earth a heaven.
And they have wrought with earnest pain ;
Life, sad or bright, was ne'er in vain.
The smallest worm that crawls the sod
Hath useful being. God is God —
Mistake, and accident, and crime,
Are but man's growth in earth and time,
And upward stiH life's spiral turns
To 'Where the love eternal burns.
The second is from Wordsworth's "Intimations' of ImmortaHty :"
Our birth is but a sleep and a forgetting ;
The soul that rises with us; our life's star,
Hath had elsewhere' its setting,
And cometh from, afar,
Not in entire forgetfulness,
, And not in utter nakedness,
But trafling clouds of glory do we come
From God who is our home.
Heaven lies about us in our infancy 1
Shades of the prison-house begin to close
Upon the growing boy ;
But he beholds the Hght and whence it flows,
He sees it in his joy;
The Youth who daily farther from the East
Must travel, still is Nature's Priest,
And by the vision splendid
Is on his way- attended.
At length the Man perceives it die away
And fade into the Hght of common day.
0 joy ! that in our embers
Is something that doth live,
That nature yet remembers
What wa§ so fugitive I

CONSCIOUSNESS OF PRE-EXISTENCE. 37
The thought of our past years in me doth breed
Perpetual benediction ; not, indeed,
For that which is most worthy to be blest,
Delight and Hberty, the simple creed
Of Childhood, whether busy or at rest,
With new-fledged hope still fluttering in his breast.
Not for these I raise
The song of thanks and praise;
But for those obstinate questionings
Of sense and outward things, ^
Fallings from us, vanishtags ;
Blank misgivings of a Creature
Moving about in worlds not realized,
High instincts before which our mortal nature
Did tremble Hke a guilty thing surprised,* .
But for those first affections,
Those shadowy recollections
Which, be they what they may,
Are yet the fountain Hght of all our day, >
"Uphold us, cherish, and have power to make
Our noisy years seem moments in the being
Ofthe eternal Silence; truths that wake,
To perish never ;
Which neither Hstlessness nor mad endeavor,
Nor Man nor Boy,
Nor all that is at enmity -with joy,
Can utterly aboHsh or destroy I
Hence, in a season of calm weather,
Though inland far we be,
Our souls have sight of that immortal sea
Which brought us hither,
Can in a moment travel thither,
And see the children sport upon the shore,
And hear the mighty waters rolHng evermore.

CREATION CONTINUED.
AFTER THE FEROUERS, MENTION IS MADE OF THE EXCELLENT
BULL CREATED BEFORE MAN.
#
After the creation of the good beings, the Dews all come to Ahri
man, and advise him to arise and make war upon Ormusd and his
creatures. Ahriman reviews them twice, but is not satisfied. He
is however persuaded by the Darvand Dje, who says, how many ills I
shall pour upon the pure man and on the laboring ox ! They cannot
.live after what I shall do to them. I will corrupt their light, I will
mingle with the fire, with the water, the trees, with all that Ormusd
does and all that he will do.*
The Darvand Dje obtains-from Ahriman the form of ,a youth, and
the invasion commences by tho destruction of the Bull which they
were to wound in the breast, as well as Caiomorrh, who was to issue
from the Bull. The Bull fell slain by the Dews, and with his last
breath besought protection for the animals that were to issue from
his body. The Boun Dehesch records that as the Bull dies, Caio
morrh, the man, issues from his right fore leg, and afterwards Gos-
horoun (the tutelar genius or instinct of the inferior animals) from
his left leg, and stands by his corpse. Uttering to Ormusd a cry as
loud as the shout of a thousand men, he complains bitterly, " What
chief have you established over the Earth1? Ahriman will destroy
the earth. Is that the man, seeing Caiomorrh, whom you have
promised should appear 1" " The Bull," replies Ormusd, "is dead
* See New Testament, Matthew, ch. 13, v. 24.
The kingdom of heaven is Hkened unto a man which sowed good seed in his
field; But while men slept, his enemy came and sowed tares among the wheat,
and went his way.
But when the blade was sprung up and brought forth fruit, then appeared
the tares also.
So the servants of the householder came and said unto him, Sir, didst thou
not sow good seed in thy field ? From whence then hath it tares ?
He said unto them : an enemy hath done this. The servants said unto him,
Wilt thou then that we go and gather them up ?

MAN CONTROLS THE DESTINY OF ANIMALS. 89
of the evil which the Dews have poured upon him, but this man is
reserved for an earth, for a time when Ahriman can no longer exert
his violence." It was to persuade Gosheroun to take care of the
animals, that 'Ormusd thus spoke to him. The Zend-avesta thus
mentions the complaints of Goshoroun,.
Goshoroun wept before you Ormusd, says Zoroaster in his izeschne,
crying, what word shall I utter, how defend myself from Eschem
the violent, foul, impure 1
" Teach me what care I should take, f -have no other protector*
than thou Ormusd. Now instruct me, O pure protector." ^
He next addresses himself to Ardibehescht, who tells him that
the life of animals must depend on the conduct of men. If, 0 thou
who art pure, man issued from thy leg is just, I will cause the soul
of the herds to five.*
I who am Ormusd,f I will give them in great number.
" It is thus for man," replies Goshoroun, afflicted, " for man who
is their chief, to pronounce on them the blessings which may help
tfaem, thus that he will be pure. "J Goshoroun then goes to the
heaven of the fixed stars, to that of the Sun and to that of the Moon.
In ihe last he leaves in trust the seed of the Bull, from which, says
Zoroaster, animals of many species have sprung. Ormusd afterwards
shows to Goshoroun the soul, Ferouer, of Zoroaster, and says I will
* "If, 0 thou who art pure" — elsewhere — "the excellent Bull," "the pure
and luminous Bull." It is important to remark that this Bull, in whieh the
oriental idea generalized the collective animal Efe of our planet, both instinctual
(Goshoroun) and inteHectual (Caiomorrh), was considered essentially good.
The essential godness of instinct has not been contested.
t It would thus appear that Ardibehescht and the other presiding genii
before mentioned are but other names for Ormusd acting in a certain sphere
and direction.
| What can be more touching, more subHme than this- prophetic reluctance,
when in the or-y of Goshoroun -the unborn races of animals- reproach man, on
whom their destiny depends, with the part he is about to commence towards
.them-^man, who stiH unconscious of his rank and title, Sovereign of nature
through the power of love, has acted the tyrant, the robber, the exterminating
foe, and who has degraded, vitiated, and enfeebled the few creatures which he
has attached to him, the dog only excepted— man the cannibal, who has
renounced the purer ties of affection, instinct, and living uses, which sympathy
develops in his humbler fellow-creatures, for the vile satisfaction of gluttony,
to eat their slain carcasses. Yet through the influence of truer and purer souls,
more happily inspired, the human and animal races will together attain their
true destiny.

40 CREATION OF PURE PLANTS AND ANIMALS.
give him to the world, that he may teach men to preserve themselves
from evil. Goshoroun now joyfully consents to take charge of the
animals. What I desire; then, he says^is that man should be worthy
of the Behescht, that he now do the good from his heart, that the
germ of man may multiply and his body be great. It is good that I
wish to show on him. I have said in heaven at the beginning, when
there was^yet no night, that/ it was necessary to be pure in thought,
word, and action. Goshoroun afterwards declares that the death of
the Bull (origin of sacrificial rites), and the conveyance of his -seed to
the heavens, were connected with the general welfare of nature, and
with the conversion of Ahriman. (Sacrifice of instinct to intellectual
and moral development.) From the tail and marrow of the Bull came
fifty-five species of plants oearing grain, and twelve species of salu
tary trees, which multiplied on the earth to the number of 100,000.
From its horns came fruits : from its blood the grape. All trees
came thus from the body of the bull, having yet neither bark, thorns,
nor maleficent qualities.*
Ormusd placed the seeds of all plants in a great river, and two
birds were charged to disseminate them over the globe.
Of the Bull's germ, purified by the light of the moon, Ormusd
formed bodies — two bulls, pure animals— male and female, whence
have sprung all the pure animals, to the number of 282 or 292.
The first bull is the principle of all instinctual animals ; the human
race, also, spring from it. Invoke, says Zoroaster, the Sublime Bull,
who causes the grass to grow abundantly, the Bull created pure, who
has given being to pure man.f

* Here again we have the assertion of primal and essential goodness. Before
the period of disorder and -conflict, .no weapons offensive, or defensive were
needed. By their rough bark and thorns, useless to aU vital functions, trees
merely protect themselves against animal aggressions and the severity of
weather. The maleficent qualities- of many plants which render them in rela
tion to man vegetable types of his various diseases, could not exist anterior to
the disorders and perversions of that passional principle, of which both the dis
ease and the poisonous properties of the plant in its subversive adaptation to
the cure of the disease, are at once representative symbols.
Some plants by culture lose their thorns and even their poisonous qualities.
Processes of culture with which we are yet unacquainted may enable us to
complete this work in the whole vegetable kingdom.
t The BuU corresponds to the constellation Taurus, in its ascendant during
the month of April, when the vernal life of the year revives in plants and
animals.

ANALYSIS OF MAN. 41
The first man, Caiomorrh, was formed lustrous white, with eyes
turning upwards, his body was composed of fire, water, earth, and
air. Ormusd joined with if an immortal soul, and man was formed.
The soul, says Ormusd, is created pure and immortal.
The nature of all souls is the same, according to the Parsee
theology. Man was considered in five aspects : Animal life,,tintellect, practi
cal judgment, conscience, and the Ferouer, or common centre of
spiritual and organic reception,, and fountain of power to the con
crete being, whose anatomical correspondence is found in the solar
plexus and epigastrium
The Djan, or animal life, preserves the force of the body, and the
harmony of its parts.
It is considered as a light exhalation, proceeding from the heart ;
is strongest in the sanguine temperament.
The Boe gives intelligent discernment, as in the intellectual man,
conversant with ideas and matters external to our personality.
The Rouan protects us from evil, teaching us internally what we
must say or not say, do or not do. A moral or social intuition.
The Akho constantly warns the body, and the Rouan (judgment)
of the good to be done and the evil to he avoided. When the pas
sions would rule blindly, and the senses revolt against reason, and
the Dews try to deceive the Boe and the Rouan, (intellect and judg
ment,) the Akho instructs, urges, makes itself felt, recalls by an in
terior voice, represents the result of sin, and the resurrection.
The Ferouer discriminates what is good to be self-appropriated,
as in eating.*
* Thus, by an apparent contact of extremes, we find the highest spiritual
principle engaged in the most material of functions. How could it be more
forcibly expressed, that the essence of virtue is the true incarnation of the soul;
through obedience to the natural and primordial adaptations between each
being and its appropriate sphere — in its relations with, the food, water, air, &c,
which form and sustain its peculiar type of existence. The incarnation or ex
pression in a vigorous and beautiful body was precisely the purpose for which
the Ferouer came upon earth ; consequently, we are not surprised to find it
putting on the cook's apron, or presiding atthe distributions of the table.
In fact, the most important reform or .salutary tendency to regain lost
instinots, through conformity with scientific appreciations, which has been at
tempted in modern times, is that of diet, and the education of the conscience
to recognise- divine law and reHgion in those practices which give organic sani
ty. St, Simon and his doctrines of the rehabflitation de la mati&re — Fourier,

42 INDIVIDUAL RESPONSIBILITY.
The Boe, Rouan, and Ferouer, all together, are responsible for
human conduct : if good, they go to heaven ; if 'bad, to hell. These
metaphysical distinctions are not considered -to impair the doctrine of
the soul's unity.
The two agents, or impulses, tending to good and to evil, are not
regarded as distinct souls, nor do they at all impair individual
responsibility.*

in that harmonious blending of soul and sense which he discloses in his sublime
discoveries of our soeial future — Combe and the phrenologists, in their dry de
monstrative fashion — Priessnitz, Rausse, and other apostles of the water-cure —
Graham and that pecuhar class of physiologists who have agitated the New
England mind — aU, in their differeut spheres, do homage to the Ferouer, with
Pythagoras of old. Sue, in that adorable conception, his Adrienne de Cardo-
yiUe, Speaks thus : — " She understood not this absolute separation of the body
from the soul, which supposes that one shares not the sins of the other.
From the very faet even that she had the feHgion of the senses, and that she
refined and venerated themas a divine and adorable manifestation, Adrienne
entertained on the subject of the >senses scruples, 4'eHcacies, and extraordinary
and invincible repugnances, Wholly unknown, to those austere "spirituahsts, and
to those ascetic prudes, who, under the pretence of the vileness, the worthless-
hess of nature,, regard the deviations from its laws as of Httle consequence, and
treat it as dirt,, in order to prove all the contempt they feel for it."
We have heard already how the Ferouer, or pre'-existent soul, weighed and
discussed the question, of its incarnation. Once concrete in a body, its true
expression and incarnation require that it should acceptand obey those mathe
matical laws to which matter is subject, and , specifically those of the human
organic structure,, as the only common term between spirit and' matter, by
which God acts on the natural universe, and each of us controls his body or
microcosm in that order out of which there is no true hberty, but only disease
and ruin.
A daily supply of food being necessary to our lives, and a specific relation of
qualities and quantity obtaining between this food and the integrity of life; we
find in the -stomach and viscera, to which "the solar plexus is distributed, the'
fountain of power ; from them arises feat consciousness Of well or HI -being,
which not only constitutes our physical happiness or misery, but gives or with
holds, purifies or vitiates the medium of our social relations. The state of the
digestive viscera, and the appropriation of food specificaUy, adapted to them
in quahty and quantity, constitutes then one of the integral aspects of our
existence; our failure, or success, in the attainment of the present Hfe, hangs as
much on this as on our inteUect, sound judgment, or our moral integrity, in
those relations to which the terms right and wrong, good and evil,' have been
hitherto exclusively applied.
* Responsibi'Hty is a fact of observation. AH relations established between
one being and others have their basis in the essence and internal structure of

RESPECT OF INTUITION. 43
He, says Zoroaster, who seats himself with the Dew or with the
votary of the Dews, who opens his mouth with them, tears himself
as the dog tears the wolf.
The Magi do not enter into much discussion concerning free will,
and the nature of good and evil. " What is good," they say, " in
itself, is good before God and his creatures, and what is evil in itself,
isso before God and before man.* The mixture of evil with good

each, and cannot be violated without a corresponding internal disorder and evil
accruing to the aggressor. Whatever be the impulse, the result of a fact is
about the same — a man breaks his leg or neck equally whether he falls off a
high tower by accident, or is thrown off or jumps off, or whatever may have
been his motive in jumping off. The relation of gravity has been violated,
that is the essential fact, and the body must suffer accordingly, because its
structure has not been calculated to withstand such shocks. Ignorance and
accident are not admissible pleas in the oourt of nature, nor is she careful to
distinguish, in social discords, which party is most to blame — wherefore, Christ
says, agree with -thine adversary quickly While thou art in the way with
him. * Here, as elsewhere, we observe in the spirit of this religion the emphatic
assertion of the supremacy of man's intuition over his logical or intellectual
processes, as the guide to truth. " This is so" — why ? " Because my soul tells
me that it is so." I feel, therefore, I am. This doctrine is sustained by the
physiological analogy of the viscera and sympathetic nerve, and their relation
to the brain and the functions of intellection and locomotion. The viscera and
sympathetic gangHa are the fountains of instinct and passion, the brain is
their agent, and the faculties of the intellect are the senses and Hmbs of the
passions. Hence man becomes wretched and insane, whenever, from false
habits of education or other external impulses which his central life is not
strong enough to resist, he acts otherwise than from internal promptings. This
may be fllustrated by- the simplest occasion, as that of eating, which, in the
natural and healthy order, originates in the-internal passional state of the or
ganism which we call hunger, and whose objeets the Ferouer was considered
to discriminate through the senses acting in harmony with the stomach. Food
appropriated under such conditions is wholesome and nourishing. If, on the
contrary, the same food is taken without the internal adaptation expressed in
the passional demand of hunger and discriminative taste approving it, as from
compliance with etiquette or other external reasons ; it becomes immediately
an evil or cause of disorder to the stomach and system.
It is the same with affother actions as with eating. They are good and salu
tary to the being performing them, if they spring from an essential attraction
or internal consciousness of their fitness, and they are evil and causes of dis
order if they are performed from external -or incidental attractions, from the
impulse of forces which throw us off of our own centre -of Hfe ; and this is so
because God is to every individual the centre of life, and the, wiU of God

44 COMBAT OF THE REBEL ANGELS.
had no place in Caiomorrh, the first man, who was made for life
eternal,* and a special genius appointed to watch over him. All
men have likewise a tutelar spirit defending them against the pro
ductions of the evil principle, f But Ormusd, foreseeing that man
could not resist the efforts of Ahriman, gave to him the name Gneie
merethro, signifying mortal life, in distinction from that of Amschas-
pands, immortal, excellent. Before creating Caiomorrh, Ormusd
had produced a water called Khei, with which he anointed him, and
which rendered him young and beautiful as a youth of 15-J
Man saw the world, obscured as through a black night, and the
earth burned by the Kharfesters. (Evil productions.)
Ahriman, accompanied by Astomad, father of death, and a thou
sand other Dews, threw himself upon the pure Caimorrh, but they
could not then prevail.
The enemy of nature approached fire and mingled with it smoke
and darkness.
Seconded by the Dews, he assaulted heaven. Ormusd and the
genii, together with the stars, fought with Ahriman and his produc
tions for ninety days- and nights.
The conquered Dews were precipitated into hell (douzakh.) Several
of the evil genii had formerly been attached to the heavens of the
reaches him in the form of intuition, of which the visceral gangHa are the
organic fountains. See" for farther proof on this subject, the works of the
physiologist Bichat — on life and deatln-and elsewhere.
* Observe that Caimorrh, the human ideal, type of the coUective man, or
human race,, is essentially good and immortal, like the other Amschaspands.
But individual men are mortal,, and-tbeir pledge of a future Hfe is derived en
tirely from their relation to their, race, whose identical type or ideal is repro
duced Hke that of other animals and plants in successive generations and re
surrections, from the womb of the great earth-Hfe impregnated by the solar ray.
t This is the same as the Daemon of Socrates, and with the assertion of
Swedenborgand other persons, either natural or artificiaHy clairvoyants, who
have seen themselves and others accompanied by guardian spirits, whose sug
gestions are felt by man as intuitions, and supposed to originate in himself.
J How curious to observe the fantastic forms in which the intuition of a
great natural truth, such as that of the sanative and renovating power of wa
ter, manifests itself in all ages and nations. Did De'Soto and his companions,
in their chivalric wanderings through Florida and our Southwest, in search of
the fountain of eternal youth, suspect that their dream was the same with that
of the old Magian Khei ? Or would either they or the Magians been prepared
to find in the hands of a peasant at Grsefenberg the practical solution of their
symbohc idea.

I EVIL PERVADES THE CREATION. . 45
seven planets and charged with its revolutions. The earth succored
the Izeds, so that Ahriman could have no more power over them.
Soon, from the midst of hell, the evil principle perceived the earth
and appeared there.
He mixed himself everywhere, seeking to do evil and to discharge
his fury on the productions with which Ormusd had enriched the
earth. Caiomorrh died overwhelmed with these evils. His seed,
purified by the light of the, sun, (as that of the bull had been by the
light of the moon,) was confided to Nerioseugh, one of the genii, who
presided over fire, and to Sapendomad, genius of the earth. After
eighty years, there sprang from the seed a plant representing two
human bodies, which bore fruits representing ten species of men.
The twin bodies became Meschia and Meschiane, male and female,
parents of the human race. The name signifies mortal, from maschi,
death. In all this it must be remembered that Zoroaster only formulized
the crude traditions and popular fables which had preoccupied the
oriental mind.

GOOD AND EVIL PRINCIPLES.
CONSEQUENCES OF THE COMBAT OF THE TWO PEOPLES OR ORDERS
OF BEINGS PRODUCED BY THE GOOD AND EVIL PRINCIPLES.
Meschia and Meschiane were created to be happy : they were so,
and the purity of their souls should have preserved them in this
state.* But the master of evil, seeing that the death of the Bull
and that of Caimorrh had not diminished the power of Ormusd,
sought to corrupt the new creatures of his hand, and to render them
guilty in the eyes of Ormusd, by influencing them to ascribe the
creation to him and not to Ormusd. In allusion to this, Ormusd
says, in another place : " If Meschia had made izeschne in naming
me, as izeschne is made to the Izeds in naming them, when the time
of man created pure should have arrived, the soul, created pure and
immortal, would have at once attained the abodes of bliss." f
* Healthy, and reposing in the strength of their unbroken instincts — acting
spontaneously from the attractions profusely nourished by a beneficent Eden
earth — to love and to be happy, was with them the same as to exist.
We perceive that the horrible and preposterous idea of a Supreme Being
requiring from his creatures, as the proof of their allegiance, Hving sacrifices,
blood, tortures, and self-crucifixion, did not occur to the primitive men.
t The term Ized, commonly applied to angels, secondary, and ministering
spirits, beings to whom we are to make izeschne, address prayers accompanied
with gracious actions, makes in the plural Iezdan, which is one of the names
of God, thus showing, in the very construction of the Persian language, some
conception of the Serial Order in the Hfe of the Divine Being. Some of the
Izeds enumerated are — Adir*" connected in its deriviation with the Zend word
Athri, fire — Aban, with Apo, water — Khorshid, significant of brilHant Hght —
Mah, connected with the moon — Tyr, which runs — Goshoroun, soul of BuU —
Meher, blood, justice, kindness — Serosch, the pure — Rashne Zast, the just —
Farvardin, souls of the law — Behram, the victorious— lam, desirable pleas
ures — Vad, the wind spirit — Asman, the heaven — Zemin, the earth-genius ;
and many others.
Man, in order to make izeschne to Ormusd in naming him, as to the Izeds in
naming them, must look through nature and the revealed law up to nature's
God, the source and fountain of inspiration to all men of all ages. The mere

ahriman's children and pets. 47
The distribution of the waters over the earth is ascribed to the
genii who were combatted by the Sharfesters. The latter, though
vanquished, infected the greater part of the Waters with salt and bit
ter. The evil principle filled nature with Daroudjs, appearing in
the forms of serpents, wolves, toads ; even in those Of men and mon
sters of both sexes. It corrupted the air, placed in trees maleficent
properties, and afflicted the earth by the evils produced at the change
of seasons.*

naturalist and man of industry and of practical science, and the mere Scribe
Pharisee, doctor and slave ofthe law, are here aKke condemned as insufficient ;
and while Ormusd approves our scientific, industrial, and poetic reverence for
natural powers and scriptural revelation, . he requires of us, as the condition of
our salvation by the unison of our souls and loves with him, that . we should
never give way to that weakness, stupidity, inertia of matter, which stops at
the symbol, the inferior and fragmentary expression of his power.
* The destructive venomous and hideous creatures of our present vegetable
and animal kingdom, find earnest defenders among the philosophers, theologists,
and physicians, who, once fairly bewildered in the vicious circle of evils, have
fine work in showing how providentially they devour each other. They prove
that the cockroach is a great friend in the house, because it devours the bed
bug • and the ant, because it devours the cockroach : the spider, because it rids
us of flies and gnats; and the toad, in eating grubworms and garden vermin,
atones for its unsightly presence. Thus of the crocodile arid alHgator, whose
havoc among the fishes protect our southern river shores from stench
Doubtless there is here compensation, and equiHbrium of population with sus
tenance attained by destruction and torments, but is this the only sort of equi
Hbrium possible ? The primitive Sun worshipers, as we perceive, -instinctively
refused to ascribe these horrors to a beneficent Providence ; in his relations'
with his creatures, the intuition of their hearts taught them -that He was al
ways and only Love, Intelligent Love, whose productions mustharmonize with
each other, and with man, the chief of mortal creatures.
It was not then to Ormusd or to the Sun, either spiritual or material, that
they ascribed the vicious creation, but to Ahriman, the evU principle, and
whose forces are convertible to the service of Ormusd and of his creatures, at
the resurrection or grand triumph, when, after long struggle, God, acting through
the Sun and through man, shall have with their assistance transformed the
vicious spheres presented by the earth ; swamps, and deserts, frozen and torrid
regions; and reduced these hells with their correspondents in the false societies
into order and adaption to harmonic life; when the true incarnation wiU re
place the false, and bodies be no longer an obstruction and torment, but a con
dition of beatific development to the souls connected with them. See note to
Chateaubriand, in my work on Harmonies of Nature.

48 materialism darkens the soul of man,
Meschia and Meschiane, after their sin,, covered themselves with
black garments.*
Ahriman continued to tempt and deceive them, sometimes in form
of a white goat offering them milk, at another by fruits, and at last
attained to deprive them of all their advantages.! They then be
came hunters, and eat the flesh of beasts, and clothed themselves
with their skins, and built dwellings without praising God.% .

* Black being the color of darkness, absorbing . all the luminous rays, was in
symbohc correspondence with the spiritual darkness which now enshrouded
their souls. They Were averted from the love and intelhgence of God, they
must then wear in correspondence the color expressive ofthe privation or ab
sence of the Solar ray, and- the opposite of white, the light color, in which all
the other colors blend, as the harmonic passions or natural and human sympa
thies are "blended, in the religious sentiment, or love and faith in the Lord.
But in this very correspondence, we perceive their interior sense of the di
vine presence whence they averted themselves, and whose memory remains to
embitter remorse, to revive hope, and to germinate as a seed of happier des
tinies. t Their advantages consisted, in the marriage of the spiritual with the mate
rial life, that they might be the chief agents of that incarnation, in which mat
ter tends continually to become spiritualized, lucid, and active. When man
yields to the sensual principle, and fails to subordinate it to the ministry of the
spiritual, his peculiar advantages are lost.
\ Having outraged the instincts of harmony, and relations of affection to
wards their humbler fellow-creatures, by violence, treachery, and gluttony, con
nected with kilHng and eating beasts ; they had degraded and materialized their
souls, so that they no longer felt in their action that a divine spiritual force was
acting through them, no longer were conscious how their immediate attain
ment or object was bound in a circle of uses and spirituahzed principles, with
the infinite universe. This, which was at first all intuition, had now to be re
vived in the mind and heart of man through painful centuries, by the elabora
tion of the natural sciences, of mathematics and poetry.
Newton, La Place, St. Pierre, Byron, Wordsworth, SheUey, Tennyson, Goethe,
Emerson, are our prophets of this order of refigious truths, through which man
re-ascends from the animal into the spiritual sphere of his being. Byron thus
chants this blending ofthe finite with the infinite, of human with steUar life,
and his sympathy with the Earth Soul.
Ye stars which are the poetry of heaven "tf
If in your bright leaves we would read the fate
Of men and empires, — 'tis to be forgiven, f
That in our aspirations to be great,

AND GENERATES STRIFE AND SEPARATION. 49
The Dews became stronger and sowed between them discord and
envy : they struck each other, and separated. Ahriman then per-

Our destinies o'erleap their mortal state,
And claim a kindred with you; for ye are
A beauty and a mystery, and create
In us such love and reverence from afar, ,
That fortune, fame, power, Hfe, have named themselves a star.
AU heaven and earth are still, though not in sleep,
But breathless, as we grow when feeling most,
And silent as we stand in thoughts too deep : —
All heaven and earth are still : from the high host
Of stars, to the lulled lake and mountain coast,
All is concentered in a Hfe intense,
Where not a beam, nor air, nor leaf is lost
But hath a part of being, and a sense
Of that which is of aU creator and defence.
Then stirs the feeling infinite, so felt t
In solitude where we are least alone ;
A truth which through our being then doth melt
And purifies from self: it is a tone
The soul and source of music, which makes known
Eternal harmony, and sheds, a charm
• Like to the fabled Cytherea's zone,
Blending all things with beauty; 'twould disarm
The spectre Death, had lie substantial power to harm.
Not vainly did the early Persian make
His altar the high places, and the peak
Of earth o'ergazing mountains, and thus take
A fit and unwaUed temple, there to seek
The spirit, in whose honor shrines are weak
Upreared of human hands. Come and compare
Columns and idol dwellings, Goth or Greek,
With nature's realm of worship, earth and air,
Nor fix on fond abodes to circumscribe thy prayer!
' We have seen that the" first high priest and social chief of the Magian
traditions girded the Eva-nguin on high ranges of mountains. Now, if the in
stincts ofthe first men and the poets speak truly on this matter, in regard to
temples and churches, jt may well be said that we build our dwellings without
oraising God, either in the work or its. result. Certainly God is very strangely
3 , .

50 SUPERSTITION, ISOLATION, REUNION.
suaded them to sacrifice to the Dews.* They ceased to feel that
they were human, and they did not see each other for fifty winters.j-
From their union afterwards sprang different couples. Twenty-
five species in all are counted to have sprung from the seed of Caio
morrh, Frevak, a descendant of Meschia, producing fifteen varieties.
Ormusd did not abandon his creatures, but turned against his ri
val his own weapons. Thus the cold produced by Ahriman, destroyed
the Kharfesters, and heat concentrated in the earth, gave birth to
stronger plants. The darkness marked the period of repose. I
make izeschne, says Zoroaster, to sleep, given by Ormusd for the

praised in those splendid churches of New York, which own and draw annual
rents from grog shops and houses of ill-fame.
I suppose that our western log rollings, where the friendly neighborhood
assembles to help a new comer build his log house, is the heartiest, most spon
taneous, most social, and most religious sort of house building that is done
anywhere, and the least degraded by considerations of simple material in
terests. The mason and carpenter who sell their work, the capitaHst who drives his
sordid bargains with the workman on one side, and the tenant on the other,
build dwelfings without love, without devotion, without praising God. The
degenerate citizen, whose comforts are purchased at the sacrifice of his feUow-
ship with nature and her elements, of health and hardihood ; who excludes the
sunshine and the starlight, for stoves and flues and lamps, and forgets bird and
breeze and flowing water, in the tricks of his shop-trade, builds dwelhngs and
inhabits them without praising God.
Hence, strife and slander, crime and social , misery as happened to Meschia
and Meschiane, and wiU be the lot of all their descendants, so long as the isolated
household shaU endure.
God will be first truly praised in our dwellings when we build the Phalan
stery, Social Home of the township, and focus of harmony for aU individual in
terests and affections, combining every advantage of city and country ; and in
the happy life of all creatures which, through the true love of nature, true self
love, and true love ofthe neighbor, adore the beneficent All Father.
* Here we find the reaction of the spiritual element in man, who, from dead
materiaUsm, rushes into wild superstitions, and having ceased to feel the pre
sence of the Divine love animating nature, is driven to worship mere power, and
peoples nature with demons. This, is the view of magic, witchcraft, &c, which
appears as a specific disease to which certain nations and individuals are pre
disposed; and which has played so curious and often deplorable «, part in the
history of our race. **"
t We find here too the effect so often observed, of a supersensuous isolation
from human sympathies, in the morbid intensity with which its victims peer
into forbidden realms, and grasp at infernal shadows.

ANALYSIS OF SLEEP. 51
relief of living creatures : elsewhere, who has given to the slave the
night for his guide.*
* Sleep is an organic condition, in which the visceral life and the sympathetic
or ganglionic nervous system, chiefly distributed on the viscera, and presiding
over the functions of nutrition and secretion, dominate over the intellectual
and locomotive life, and over the cerebro-spinal system, distributed chiefly to
the external senses and muscles. Thus internal reception supersedes external
activity, and man, lying quiet as to his Httle finite self-hood, is opened to the in
flow ofthe tides ofthe earth Hfe, and his spirit to the visitations of other spirits
in a deeper and wider sense than is permitted to his waking and active hours.
Of sleep there are several distinct kinds — 1st, simple sleep, or rest of body
and mind, which is the more perfect as we are more completely unconscious.
2d, mixt sleep, in which the phantasy is active, and the illusion of dream occurs,
lively and pleasing when health and the events of our ordinary course of life are
propitious ; gloomy and frightful under organic disturbance or trouble of mind.
The third kind of sleep is that in which the spiritual functions of the gangfi-
onic system and its related organs in the brain appear, and when, in a state
analogous to the somnambulic and clairvoyant, the soul is in a certain manner
disengaged, free, and apt for spiritual converse and reception. This constitutes
the transitional state, which we should naturally expect to find between this
mundane life and the ultramundane Hfe to which death introduces us.
We do not expect to find clearness or regularity in phenomena of transition.
Mystery is here at home. Nothing can, however, be more natural, than that
once by any means emancipated from the chains and rivets of habit and mem
ory, very curious, unwonted, and sublime powers should reveal themselves,
and extend our eccentric idiosnyorasies in a manner highly inconvenient for the
systematic classifications of sciences ; whose ministers, thus repulsed, are apt to
put on very silly pets, and meet facts with shrugs, ridicule, or ignorant denials.
The phantasy is often blended in action with faculties of the higher and more
independent sleep-waking vision and audition, so that very few even of real
clairvoyants are rehable.
The late Dr. Cleveland, of Providence, who used to magnetize considerably,
told me that his most lucid clairvoyants, in the midst of accurate descriptions
of distant places where they had never been, would introduce circumstantial
details about rooms and persons that had no existence — -at least at that time —
so that there was either complete iUusion, Or else confusion of the present with
the past or the future.
The late M. Cahagnet — a poor French artisan, and pure minded votary ot
truth and goodwill, has given us an interesting work composed entirely ef the
conversations of his clairvoyants with spirits in other planes of existence than
ours. The views which they present of the life after death, though not very
clear or uniform, are on the whole ^pleasing and consolatory, and likely to
remove many morbid impressions and spiritual nightmares which an ignorant
and blundering theory has fastened1 .on those who Hsten too earnestly to its
teachers.

FROM TAYLOR'S INTRODUCTION TO PROCLUS, WITH
ORIGINAL REMARKS.
The Grecian theology, symbolically promulgated by Orpheus and
Pythagoras, and scientifically unfolded by Plato and his disciples, by
a geometrical series of reasoning from the most self-evident truths,
develops all the deified progressions from the ineffable Principle of
things, and exhibits the links of that golden chain, of which Deity is
the one extreme and body the other. The ultimate divine principle
it calls the one, the good, indicating its comprehensive simplicity and
its relation to all beings as the object of their desires.
It considers these appellations as really nothing more than the
parturitions of the soul, standing as it were in the vestibules of the
adytum of Deity, announcing nothing positive of the ineffable, but
only her spontaneous tendencies towards it.
" Let us," says Proclus, " celebrate the first God not as estab
lishing the earth and the heavens, nor as giving subsistence to souls
and the generation of all animals, for he produced these indeed, but
among the last of things 5 but prior to these let us celebrate him as
unfolding into light the whole intelligible and intellectual genus of
gods, together with all the supermundane and mundane divinities —
as the God of all Gods, the unity of all unities, and beyond the first
adyta, as more ineffable than all silence, and more unknown than all
essence — as holy among the holies and concealed in the intelligible
Gods. As the principle of all things is the one, it is necessary that "the
progression of beings should be continuous, and that no vacuum
should intervene either in incorporeal or corporeal natures. Thus
every producing principle- should generate, a number of the same
order with itself— natural, physical, and intellectual, and constitute
things proximate to itself in essence, and conjoined with it through
similitude, delivering its own form and characteristic peculiarity to
its progeny before it generates, progressions far distant and separate
from its own nature. The unitary principle of the universe should
then produce from itself, prior to everything else, a multitude of na
tures characterized by unity, and a^number most nearly allied to its
cause, and these natures are no other than the Gods.

DEATH THE CONSOLER. 53
The fear of annihilation dissipated, death, that overwhelming
catastrophe, becomes a source of consolation.*
First, because it terminates the empire of Ahriman : " When the
pure and holy man is dead, the Dew, the Darvand who knows only
evil, is presently filled with fear, as the sheep at the sight of the
wolf, and seeks to escape from him."
Loose scarfs to fall athwartthy weeds,
Long palls, drawn hearses, covered steeds,
And plumes of black, that as they tread
Nod o'er the escutcheons of the dead ;
Nor can the parted body know
Nor wants the soul these forms, of wo.
As men who long in prison dweH
With lamps that gHmmer round their cell,
When once their' suffering years are run,
Spring forth to greet the glittering sun ;
Such joy, though far transcending sense,
Have pious souls at parting hence :
On earth and in the body placed,
A few and evil years they waste,
But when their chains are cast aside,
See the glad scenes unfolding wide,
Clap the bright wing, and tower away,
And mingle with the blaze of day."
After the inauguration of our harmonic or essential destiny on earth, we shall
not have to wait for death in order to pas's to God and happiness ; but now, the
most of us when unembarrassed by superstitious fears, wiU confess that death
is a great friend and consoler, as well as the champion of progress, who removes
the stultified and effete generations of the past from the tyranny of predjudices
which render them at once victims and executioners, and cheerfuUy sings out
to nature — Babies are plenty — try again.
* Ah gentle death, ah honey bee
Thy Hps are pressed to childhood's flower,
i Thou bulkiest of our misery
Thy stately bower.
Ah gentle death that lulls to rest'
The aged head with sorrows white,
Life lies an infant on thy breast,
Its day crowned with thy night.
, ' As sleep solves all our difficulties, and restores that equilibrium which the
•incoherent accidents of the day had disturbed, within the sphere of the organ-

54 CIRCUMSTANCE VANISHES.
Second, because it opens the way to the abodes of bliss, where
those who have walked on earth purely aspiring* to .Heaven, are
beloved by Ormusd.
They have luminous bodies, robed in the Saddere, the pure and
blessed garment, heaven descended. In the abodes of the saints all
glowing with light and happiness, there is neither night, nor cold
wind, nor hot blast, nor rottenness, fruit of death, nor evil produced
by the Dews, and the enemy no longer raises himself like an impe
rious chief, (dominion of circumstances)* These delights are con-

ism ; so death solves all which transcend this sphere; and when from old age or
disease the body has become an inadequate fulcrum for the soul, when the true
incarnation of the soul has become impossible, and its noble functions of use
suspended, then we surrender our lease of the old worn-out form, and make for
some spiritual Texas or Cuba.
As to premature death — in childhood or full maturity — it can only be
regarded as a civilized, barbarous, or savage institution, conforming to the law
of universal waste which characterizes those societies, and destined to cease
under the beneficent and scientific providence of more advanced societies.
* An Imperious Chief.— In aUusion to the power of Circumstance, " that
unspiritual God and miscreator," which during the periods and societies of
incoherence casts the balance in favor of EvH, in which the best intended acts
of individuals seem to result; so that this world seems to be the reign of Ahri
man or the Devil.
For instance — A tender and conscientious mother, more than usuaUy intelH-
gent and capable, undertakes herself to educate her children. She withdraws
them from the contagion of vice and vulgarity, cultivates in them a fine taste,
a lofty standard of honor and virtue, teaches them to prefer duty to pleasure,
and to sacrifice themselves for others. It is wonderful to observe how, by iso
lation from civilized relations, she has developed from within the elements of
the harmonic or celestial character. She has forgotten or failed, however,
almost necessarily in one thing — the physical and industrial development She
never had a sphere for this herself, how can she provide one for her children.
They grow up — souls which consume their bodies, bodies which defeat their
souls, incongruities, impossibilities. No proportion possible between the ideal
and the attainment They are thrown into the world of conflict, incoherence,
selfishness, to make their Hving, to find their place, to ultimate their characters
in corresponding actions.
Their virtues render them the victims of every selfish vice round them, and ex
pose them to defeat and disappointment, until they perish or abjure their highest
life-truth, and truckle to the laws their hearts abhor. They are unhappy in
proportion to the refinement of their tastes, the deHcacy of their moral senti
ment, and their capacity for happiness ; and they actually do less either for
themselves or for the progress of the world, than those who have been turned

THE BRIDGE OF JUDGMENT. 55
trasted with the sufferings reserved for the sinner, as a powerful
motive for well doing.
The genius of justice holds his tribunal on the bridge Tchinevad,
which separates the earth from the heavens. Below is the gulf of
Hell. The soul after death hovers for three days round the spot
where it quitted the body, in hopes of rejoining it. On the fourth
day, Serosch conducts it to the bridge Tchinevad.
When man is dead, says Ormusd, the Dew, master of the evil
law, besets his body for three nights. When the dawn of day
appears, when the glorious Mithra rises on the lustrous mountains,
when the Sun appears on high, the Dew Vazeresch, 0 Sapetmah
Zoroaster, seeks to bind and destroy the souls of those who have
worshipped the Dews, tormentors of men. Mithra, Raschne Zast
and other good genii, defend it against the attacks of this impure
spirit. Raschne Zast weighs its actions, and according to its merits, the
celestial dog who protects the dogs of the fold, lets it pass, accompa
nied by the souls of its ancestors, or stops and precipitates it into
Hell, where it remains a time proportioned to the faults which it has
committed. If the good works of the soul are greater than its evil
deeds, it meets in the middle of the bridge Tchinevad, which for it is
nine (piques) broad, a figure whose brilliancy and purity dazzle it :
This figure is its good Kerdar, who says to it, I was already pure,
but thou hast rendered me still purer by thy good works. Then the
Kerdar, placing her hand on its neck, leads it in the midst of pleas
ures, of celestial spirits and of the souls of the just, to the Behescht,
where souls occupy dwellings nearer or farther from Ormusd, accord
ing to the quality of their good works. Then is given it to drink
of the oil mediozerem. The soul whose crimes, upon examina
tion, outweigh its good works,- passes over the bridge Tchinevad
as over the edge of a sword, and meets a hideous and terrifying
figure. It tries to fly, but the figure grasps it, saying, I am thy evil
Kerdar ; impure by myself, thy crimes have rendered me more fright
ful, and will render thee as well as myself miserable until the
resurrection. The Kerdar drags it along with it to the Douzakh, where they are
received by the damned, and by Ahriman. This evil principle bit-

adrift on the current of actual life from the fif st, to find their own place and to
light on their feet any where,, like the cat or the Yankee.

5g THE RESURRECTION OF THE BODY,
terly jests with the sinner for preferring his company and his dun
geons to the brilliant abodes where Ormusd reveals his glory amid
celestial spirits. Then he orders him to be fed with dirt, but Ardi
behescht takes care that the punishment be not disproportioned to
the crimes.*
For some sins the soul is punished on the bridge Tchinevad, and
then passes on to its reward or punishment, according to the charac
ter of its other actions.
The Eulma Eslam, and other works of secondary authority, speak
of Hamestan, a place intermediary between heaven and hell, where
souls too good for banning and too bad for blessing, remain till the
resurrection. Ahriman has no access to this place.
The resurrection, whose names signify the dead arises, the body
appears anew, is established in the Parsee theology, as the 'epoch of
the true triumph of Ormusd.
How is it, asks Zoroaster of Ormusd, (Z. A. 2d v. p. 411,) when
the wind and the water carry away the body, that it can be re-estab
lished 1 How can the resurrection be effected 1 Ormusd resolves
the difficulties by recalling, to Zoroaster the origin of beings, when
he has created all things in general and in particular ; the bodies,
and members of bodies, stars, trees, &c. I have given, adds he, the
grain which falling into the earth, grows anew and multiplies
abundantly. Thus that power which has caused, can re-establish his works.
The Gahs, says Zoroaster elsewhere, who give to my soul food
and clothing — let them be the pure reward, the abundant and holy
reward of my goodness now in this world, and afterwards when the
bones and joints shall grow anew. Then Zoroaster prays Ormusd
to protect the just, to assist the progress of the law, and the. ministers
who announce it : he always asks this grace until the resurrection.
Towards the end of the 12,000 years preceding this, three prophets
are to appear, whose birth and miraculous operations are recorded in
the life of Zoroaster. In these latter times of the 3,000 years de-^
livered to the sway of Ahriman, scourges of every kind, the plague,
contagious diseases, hail, famine, war, will affect the earth.
The renewal of nature, preceded by a blac% rain, will be made
during the time of the last prophet Sosiosh, who will do good to the

* This last doctrine of the damned is not taken from the Avesta proper, but
from the Eulma Eslam, a subsequent work of commentaries.

' 4'
AND THE LIFE EVERLASTING. 57
whole existing world : its bodies will be pure. He will chase from
the suffering world the germ of the two-footed Daroudj, he will de
stroy the tormentor of the pure. The events at the time of the
resurrection contrast, in some respects, with their course in the
beginning of things.
Meschia and Meschiane at first drank Water, then used- fruits and
milk, and, finally, eat meat. The Boundehesch speaks of a univer
sal religious feast of three days and three nights, after which men
will .cease to eat meat, and will live on milk and the fruit of trees.
At a still later period they will drink only water ; and during the
last year, when Sosiosh appears, men will cease to eat, and yet not
die. Fifteen pure men, and fifteen pure women, will then come to the
aid of Sosiosch. Caiomorrh will revive first ; after him Meschia and
Meschiane, and the rest of men, good and bad, all in fifty-seven
years. The genii and the elements, who have received in deposit the com
ponent parts of the body, will restore them.
From the celestial earth the bones will come, from the water the
blood, from the trees the hair, from the fire the life, as at the begin
ning. These parts will be re-united, and the soul will recognize and re
enter the body thus formed. Two liquors, the juice of the tree Hom,
and the milk of the bull Hezeiosh (signifying in the water,) will assist
in this restoration of life. All that has served to people the world,
will serve to renew it.
When the assemblage of beings shall re-appear upon earth, every
one will see the good and the evil that he has done. The Darvand
will here appear like a black beast in a white flock.
The damned, taking aside the saved, who were their friends, will
say to them : " Why did you not teach us to do good. We should
now be with you in the assembly of the just."
Then will come the separation of the good and the wicked. Sosiosh,
by order of the just judge Ormusd, placed on high, will assign to all
men a reward proportioned to their actions. Those who are pure
will be raised on high, bodily, by Ormusd himself ; they will march
under his protection whilst beings shall endure.
The sinners, who have not expiated all their faults, precipitated
again into hell, will be punished there in their souls and bodies
together in the sight of the whole universe for three days and three
nights, which will be more painful than 9,000 years of torture.

58 THE LAST PUNISHMENT AND UNIVERSAL SALVATION.
Mother will be separated from father, sister from brother, friend
from friend ; the pure will weep over the Darvand, and the Darvands
for thems&ves, for the pure father will have a Darvand son. Of two
sisters, one will be pure, and the other Darvand.
It shall be donate them according to their works. After these
three terrible nights, the Darvands will utter from the abyss a great
cry, saying, " Oh, just judge Ormusd, if we had sinned during 9,000
years, you could not have punished us more severely." Ormusd,
touched with compassion, will pardon and draw them out from the
place of punishment.
The comet Gouzher will fall from under the moon upon the earth.
The earth will sicken like a sheep which falls down with fear before
the wolf. Then the heat of the fire will melt the great and the
small mountains enclosing the metals, and the metals will flow
over the earth like a river. All men will pass through this lake
0f fire — -will be purified in it, and afterwards eternally happy.
The just will feel it only as warm milk, the wicked will still suffer,
but for the last time. Then the force of Ahriman the sinner
will be smitten. He will run to the bridge Tchinevad, and will
return to hell. This lying adder will be burned and purified in
the flowing metals. Ahriman will then turn the course of this
river into hell. In this dark abode all that is rotten and impure
will disappear.
The Earth of Hell will be purified ; all the mountains, even that
which is above Thekaet, will be brought low.*
The earth united in profound peace and raised almost to the height
of the Gorotman, will become an abode of happiness like the Behescht.
Nothing new will occur. All men covered with the garments given
them by the Gahs, will be in perpetual pleasures, mutually under
standing each other, the father, the son, the sister, the friend ; without
pains, without fearing anything from Ahriman, and occupied with
Sosiosch in making izeschne to the Supreme Being, author of their
happiness. The Bull, Hezeiosh, will also take part in this izeschne.
The seven first productions of Ahriman will renounce their
corrupted dispositions, and will embrace their anti-types, the seven
first productions of Ormusd, and the spirits who had been false, now
make izeschne together with the true. Then last, Ahriman will be
come the officiating priest, and Serosch his minister in the sacrifice of
* The gate of Hell, where a multitude of Dews continually hover.

THE INDIVIDUAL MAN AND THE COLLECTIVE MAN. 59
praise which the good Genii, and those who* before were wicked, will
offer in choir to the Supreme Being. m
Such is the goal of the Zend religion, offering to man, whose acti
vity is roused through his senses, the splendid spectacle of boundless
felicity, colored by a brilliant imagination, and contrasted by a fright
ful mass of torments calculated to impress deeply and to fix itself in
the soul of man. — (Anquetie Du Perron.)
In our studies on the Solar religions it is necessary to recognize
equally the material and the spiritual aspect of every fact ; not to
make a shallow denial of evil, because it can be identified in the re
gion of causes with cold and darkness, nor like the silly Orthodox
church people who confine their attention simply to the spiritual as
pect of evils as they show themselves in the individual soul ; to ne
glect both the organic conditions under whhjh these evils have developed
themselves in the individual, and the social relations or structure of
the collective man ; of which individual lives are merely phenomenal.
Man exists as a concrete being, at once spiritual and material ; he
exists also as a compound being, at once individual . and social. A
true life and salvation imply at the same time organic religion and
purity of the body — spiritual religion or purity of the soul — individ
ual goodness or the internal harmony of the individual within himself
by the equilibrium and co-operation of all his faculties and passions ;
and collective goodness, or the social harmony which assures justice
and general prosperity by rightly providing for the industrial and
passional capacities of the individuals composing it. There is indi
vidualism, and there is solidarity. Every one of us must be judged,
rewarded, or punished by mathematical consequence of the action's he
performs and of the feelings which he entertains, all the while that
he is representative and phenomenal of the state of the society into
which he is born, and of the influences it has brought to bear on him.
We are responsible for ourselves, and we are also responsible for one
another, and what a terrible and glorious reality this responsibility
is, I shall bring home to you, when I speak on passional affinities.
Those whose idiosyncrasy leads them to dwell on the truths of
individual destinies, and the consequences of their lives here in the
life to which they pass at death, need to add to their private religion
and its ceremonial observances in regard to their organic health and
spiritual culture, the social religion ; and to co-operate even from
the necessity of their own salvation^ in organizing the structure of
society, so 'that it shall cease to lead individuals into temptation,
but bring forth perpetually in the individual characters pheno-

60 NO PRIVATE SAFETY OUT OF THE DIVINE SOCIAL ORDER.
menai of its structure, a virtue and a blessing 'for every crime
and mise^r that now prevails ; for so long as poverty continues
to be an organic character of society, so long it is necessary
that the 'great -majority of individuals should be poor ; so long as
fraud continues an organic fact, it is necessary that most individuals
should be dishonest, etc.
Now, he who aids and abets a crime, or is even privy to it, is
justly considered by the law as involved in the same guilt as the per
son who directly commits it. It avails little to the civilized saint
that he in person have plenty of money ; that he does not steal or
violate the laws respecting property ; that he conforms to the stand
ard of honesty in a society which is dishonest in its very structure ;
that he refuses military duty, and only supports armies by paying
government taxes ; that h% does not own chattel slaves, but does his
oppression up less visibly within his own family circle, and by the
medium. of wages— slavery which oftener changes the personal rela
tion of the employer to the employed, and deprives the former of his
responsibility to provide for the latter.
Every one of us that sustains civilization, the society in which all
these vices are organic, is virtually a personal accomplice in them, as
in every crime of the decalogue, and must suffer accordingly, both in
this world and in the next, though not indiscriminately. We are
damned now collectively and individually, and every one that has
ever had a glimpse of man's true life of harmony on earth, knows
this very well. Our salvation, alike for this life and the other, lies
in the conquest of this destiny. Do not be deceived by the now
so common reply of spirits, whether real or imagined, by the clair
voyants, who tell you they ¦ are happy. You accost an acquaint^
mice in the street thus, and he replies, " I am very well, I thank
y.ou," and we all become habituated to conceal our ills, to put the
bust foot foremost, and affect to be happy, or at least at ease, all
the while that we feel hard enough what a tug life is.
There is no safety for any individual out of the divine social order.
On the socialist, on the other hand, it is necessary to urge, that his
efforts to realize this do not exculpate him in the slightest- degree
from the consequences of his private misdeeds, but only render them
more conspicuous and pernicious. He will inherit the hell of his own
disorders and vices just as surely as though he had never been pre
occupied with anything else than himself, and it behoves him with
all speed to prove his sincerity, "by showing himself a harmonist in hia
private life, as he aspires to become a hanmonian in his social relations.

CHRIST, THE SOLAR MAN.
The Solar ray reveals the Divine Trinity ; its heat corresponds to
Love ; its light to Truth ; its electric element, determining chemical
changes, to Use or practical ultimation.
The Divine Passional principles, embodied in the stellar sphere,
constitute the Sun ; descending into our own sphere of life, they con
stitute Man, who, as the divine incarnation is fulfilled in him, becomes
the representative and true, image of Ged on the Earth.
The Human race, in its unity and its harmony, will then radiate an
influence beneficent like the Sun's, on all its fellow-creatures, and
Man, the Pivotal Being of his' native planet, will be recognized by the
subject elements, and vegetable and animal beings ; Sovereign of
nature and intelligent mediator of attraction.
These attributes are potentially resumed in the Omniarch, pivotal
character, or natural chief of the human race ; a character yet latent,
not developed or recognized, since there yet exists no human unity
or unitary system of relations, whose first principle, the Passional
Group, is revealed to us by the Sun, which as Pivot and Passional
Chief, attracts around him in movement the planets of our system,
with a gravitative force directly in. proportion to their masses and
inversely to the square of their distances.
An ideal and spiritual type of this Solar and Pivotal man exists
in the historical character and the mystical but not less real influ
ence of that being known to us as Christ, to other climes and nations
perhaps by other names.
This being is called, by Mr. Doherty, in his profound and subtile
theological studies, to which he applies the principles of analogy, the
amphimundane Pivot, connecting under his spiritual regency the
souls now embodied on the earth, and those which yet await their
incarnation, or which have passed the transition of death.
We shall perceive from a comparison of the Christian narrative
with that of the. Egyptian Osiris, the Grecian Bacchus, the Phoenician
Adonis, the Persian Mithra, and even the Peruvian Manco Capac, that

62 MANKIND INTUITIVELY
the existence of such a specific solar incarnation is a subjective or inter
nal necessity in the constitution of the human mind ; at all events a
national or individual necessity, so imperious that the erudest fables
which priests have fabricated on this basis have met with ready ac
ceptance by the most advanced peoples of both hemispheres.
The doctrine, at first aspect startling, of a Sun-Man or Human Sun,
of a God-Man or Man-God, becomes easy and natural when we find
it the objective correspondence to a pre-existent subjective fact, or
psychical demand.
It. grows still clearer as we consider the other terms or grades of
the same solar incarnation ; for as that of the collective human race
resumes its virtues in the Omniarch or Amphimundane Pivot, so
within this series; has every race, state, province, and phalanx, its
own Subpivot, who, if truly elected, in a social medium where char
acters can pronounce themselves distinctly, will represent or resume
their collective virtues, as the Omniarch that of entire humanity.
The second distinct term, Or grade of the Solar incarnation in hu
manity, will be found in the associated township or phalanx, whose
industrial and social arrangements so develop and satisfy the divine
nature in man in its three great branches — Affection, the love princi
ple ; Order and distribution, the intellectual or truth principle ; and
Sensation, the material or practical use principle — that the human be-
ingSj living in such relations, will each complete his subjective exist
ence through a practical development by objective affinities, and thus
the whole society constitute an integral human soul, composed' of
numerous individual souls of both sexes, and become the first element
of the human Unity. A third term or grade of the Solar incarna
tion, differing only from the first and second as another aspect of the
same fact, is fulfilled in every man, woman, or child, each of whom
exhibits faithfully the same Solar, planetary, and human life, under
the particular limitations and circumstances which have given his or
her individual sphere of birth, being, and action. The same divine
passional principles, already thus divided and refracted, become still
more so in passing into lower or denser media, as those of animal
life in its successive grades of organization, those of vegetable, and
those of mineral or inorganic forms, which, to our apprehension, con
stitute the ultimate term at once of creation and creative influence.
Leaving aside, at present, his moral and spiritual character, his
teachings and human relations, to regard exclusively his external
history, let us see whether Christ1, "that light which enlightens every

REQUIRE A SOLAR CHIEF. 63
eye which comes into the world," has the characters ascribed by
mystical astrology to the Sun-God, and especially in his incarnation
and his resurrection.
The Sun, in reality, is neither born nor dies, but is always equally
brilliant and majestic, yet relatively to us, in day and night, summer
and winter, there is increase and diminution, lending themselves to
the personifications of sacred allegory, which paint the four seasons
under the figures of infancy, youth, maturity, and old age.*
In the short days of the winter solstice, at the twenty-fifth of
December, was celebrated the birth of the Day-God, in the image of
a new born child taken from the recesses of the sanctuary, from the
sacred cavern, from the temple of the virgin Isis in Egypt, or the
mystical cave of Mithra in Persia. It is the constellation of the
celestial virgin, which, by its ascent in the horizon, presided over
this birth of the Day-God, and seemed to produce him from her
chaste womb. The Magi, as well as the Egyptian priests, sang this
incarnation of the Day-God in the womb of the virgin, who brought
forth without ceasing to be a virgin ; and they traced in the sphere
the image of the new born Day-God in the arms of the constellation,
whilst the images of the virgin, presented to the veneration of the
people, depicted her as in the planisphere, suckling the mystical child
who was to destroy evil, confound the prince of darkness, regenerate
nature, and rule over the universe.
The Greeks represented the Sun as Bacchus, in the four phases of
child, youth, maturity, and decline of age.
The Egyptians celebrated, at the winter solstice, the birth of the
son of Isis, born in the midnight darkness. This child, according to
Macrobius, was the light God Apollo, or the Sun, painted with hia
head despoiled, his radiant locks shaved and with but one hair left.
Thus was designed the feebleness of the winter sun and short dura
tion of the day, as well as the obscurity of the deep cavern where
the God seemed to be born and whence he commenced his northern
course towards the summer solstice to regain his glory and rule. In
the inscription of the temple of Isis at Sais, were found these words,
" The fruit which I have engendered is the Sun."
The famous feast of light celebrated at Sais corresponds to the
Christian chandelier, or feast of the light of purification.
The Romans celebrated solar feasts and circus games at the win
ter solstice on the 8th day before the kalends of January, i. e., on
* Vide Dupin's Origine de tous les cultes, for what follows here.

64 THE SUN-GOD OF PERSIA.
the 25th of December, in honor of the birth of the Sun God. They
called it Brumalia. See Pliny, Nat. Hist., 1, c. 18, 25. Macrobius,
Sat., L. 1, c. 21.
The Emperor Julian, in his hymn to the Sun, p. 292, speaks thus :
" We celebrate, some days before the first of the year, magnificent
games in honor of the Sun, whom we call the Invineible. Why can
I not often have the happiness to celebrate them, 0 Sun, king of the
universe, whom from all eternity the first God will engender from his
pure substance." This epithet "invictus" is the same given to the
Sun God of Persia, Mithra, who was said to be born in a cavern as
Christ in a stable.
Saint Justin, one of the greatest defenders of the wisdom of the
Christian creed, gives prominence to this resemblance, as well as to
those of the mystical consecrations of the two religions. The early
Christians used to pray looking toward the sunrise. In the mysti-
eal cavern of the Mithriac religion, the world, of which the Sun was
the soul, was represented by a deep cave, vaulted like the sphere, in
which were represented all the divisions of .the heavens and the lu
minous bodies which traverse it — the firmament of the fixed stars
and 'planets; symbolic doors were seen by which souls descended
from the empyrean to terrestrial matter, which they animated in
coming to inhabit our bodies. The division of the twelve signs, that
of climates, that of sublunary matter into four elements, all the dis
tributions of the visible world, and even those of the intellectual
world, of which the former was considered the image, were there re
presented by emblems analogous to the nature of the two worlds.
(See Origin, Porphyry, Celsus.) The astronomical divisions and
signs necessarily belong to the march of the great Sun God, and the
emblems of the constellations are found as closely connected with
the images and the symbolic movement of Mithra, as they are in the
real sphere, and in the mystical cavern which represents it, where the
God, father of light and soul of the world, is born and triumphs.
A monument has been found — a bas relief of marble — represent
ing a young man plunging a knife in the heart of a bull. On his
right side, a young man with torch erect, and an old man with torch
reversed, both dressed in the guise of Mithra. A dog beside the
hull laps his blood.. Under his belly, a lion ; under the lion, a ser
pent ; beside the serpent, a scorpion.
Behind the bull, at the foot of the scorpion, a tree on which hangs
a torch reversed, and loaded with autumn fruit. Before the bull,
and attached to his head, a young tree in leaf.

CORRESPONDENCE OF THE CHRISTIAN MYSTERIES. 65
The crown of the bas-relief has seven Pyrea or flaming altars,
erected to the planets.
At one extremity, the Sun conducts a quadriga, whose four horses
look in the four aspects of the heavens.
At the other end, the moon is drawn by two horses dropping with
fatigue. The equinoxes are here represented by the bull and the scorpion,
signs which, after 2000 years of employment, gave place to the ram
and the bull, about 2500 years before the Christian era.
The Persians always called the constellation Aries, the Lamb.
To this day the Gentiles of India have no greater consolation in
their last moments than to hold fast to the tail of a bull or cow, and
have it cover them with its excretions.
In the Christian mysteries, it is a lamb which is brought to the
dying, by whose blood the soul is purified from sin. Instead of the
bull slain, which fertilized the earth by its blood, it was a lamb
which, led to the slaughter, redeemed by its blood degraded nature.
And in the ancient Christian monuments, a lamb is slain at the foot
of a cross, and its blood received in a cup. *
The change in the symbolic form corresponds to the substitution
of the lamb for the bull in the heavens, as the equinoctial sign of
Spring. The station of the celestial goat (ram or lamb) corresponds
to the stabulus Augiee.
St. Justin says that Christ, born in a stable, was also sheltered
in a cavern. Who are represented as coming to the birth of Christ 1
The Magi or priests of the Sun, who brought gold, incense, and myrrh,
three substances which the Chaldeans and other Eastern people had
consecrated to the Sun.
How have they been directed to him ?
Because they have seen in the heavens the type of the new God,
It is in the East — the same point of the horoscope in which they
recognized the birth of the Son of the Virgin.
Now, if we mount a globe so as to place Capricorn, in which sign
the sun enters the winter solstice, under the inferior meridian ; the
sign of the Virgin will be the first of the Zodiac ascending on the
eastern horizon, and fixing the hour of the daybreak, or of the Sun
God, whose birth is celebrated at this epoch-, It is the sign of Ceres,
who was called also the holy Virgin. (Hesych V. is^a *«^,) and who
gave birth to the young Bacchus of the Mysteries, the same as the
Egyptian Isis, mother of the young Orus, or of the Sun, and whose
5

66 ALLEGORY FROM THE APOCALYPSE.
accouchement was celebrated at the same epoch when the Magi,
looking to the East, saw there in the heavens the Virgin, mother of
Christ, and in her arms a new-born child, whom she suckled. The
same virgin, after whom a serpent mounts, appearing to pursue her,
and before whom she flies with her infant, is represented by the
Apocalpyse. t
Apocalypse, ch. xii. — " And there appeared a great wonder in ,
heaven ; a woman clothed, with the Sun and moon under her feet,
and upon her head a crown of twelve stars.
" And she being with child, cried travailing in birth, and pained to
be delivered.
" And there appeared another wonder in heaven ; and behold a
great dragon, having seven heads and ten horns, and seven crowns.
upon his heads.
" And his tail drew the third part of the stars of heaven, and did
cast them to the earth, and the dragon stood before the woman which
was ready to be delivered, for to devour her child as soon as it was
born. " And she brought forth a man child, who was to rule all nations
with a rod of iron ; and her child was caught up unto God, and to
his throne.
" And the woman fled into the wilderness, where she hath a place
prepared of God, that they should feed her there a thousand two
hundred and three score days.
" And there was war in heaven. Michael and his angels fought
against the dragon, and the dragon fought, and his angels,
" And prevailed not ; neither was there place found any more in
heaven. " And the great dragon was cast out ; that old serpent called the
Devil, and Satan, which deceiveth the whole world ; he was cast out
into the earth, and his angels were oast out with him.
" And I heard a loud voice, saying, in heaven, — Now is come
salvation and strength, and the kingdom of God, and the power
of his Christ ; for the accuser of his brethren is cast down which
accused them before our God day and night.
" And they overcame him by the blood of the Lamb, and by the
word of their testimony ; and they loved not their lives unto the
death. " Therefore, rejoice ye heavens and ye that dwell in them. Wo
to the inhabitants of the earth, and of the sea ! for the devil is come

PLANETORY ANALOGIES. 67
down unto you, having great wrath, because he knoweth that he hath
but a short time.
" And when the dragon saw.that he was cast unto the earth, he
persecuted the woman which brought forth the man child.
" And- to the woman were given two wings of a great eagle, that
she might fly into the wilderness into her place where she is nourished,
for a time and times and half a time, from the face of the serpent.
" And the serpent cast out of his mouth water, as a flood, after
the woman, that he might cause her to be carried away of the flood.
" And the earth helped the woman ; and the earth opened her
mouth, and swallowed up the flood which the dragon cast out of his
mouth. " And the dragon was wroth with the woman, and went to make
war with the remnant of her seed which kept the commandments of
God, and have the testimony of Jesus Christ."
Scaliger, in his description of three spheres, Indian, Persian, and
Barbarian, speaks of a plate representing a beautiful virgin with
flowing hair, holding two ears of corn, seated on a throne, holding up
a young infant whom she suckles. A man stands by her side. It is
the guardian of Orus, or of his son, Bootes.
Albuazar, 9r Albumazar, an Arabian astronomer, writes as fol
lows : — " We see in the first decan of the sign of the Virgin, ac
cording to the most ancient traditions of the Persians, the Chaldeans,
the Egyptians of Hermes and Esculapius, a young woman called in
the Persian language Seclenidos de Darzama, a name translated into
Arabic by Adrenidefa — i. e., a chaste, pure, immaculate virgin, of a
beautiful form, a charming countenance, a modest air, with long hair,
holding in her hands two ears, seated on a throne, suckling a young
child, whom some call Jesus, and whom we call, in Greek, the
Christ." We know, says Albert the Great, that the sign of the holy Virgin
ascended in the horizon at the moment when we fix the birth of our
Lord Jesus Christ
All the mysteries of his Stcarnation, and all the secrets of his
wonderful life, from his conception to his ascension, are found traced
in the constellations and figured in the stars which have announced
them. >,
The number of the Apostles forming the cortege of Christ during
the fulfillment of his mission, was twelve — that o"f the signs of the
Zodiac and secondary genii tutelary of these signs, corresponding to
the twelve chief gods of the Romans presiding over each month.

68 " ABSORPTION OF THE VIRGIN.
The chief of these twelve genii of the annual revolution held the
basque and the keys of time, as did Janus, the chief of the second
ary gods of Rome, and St. Peter among the apostles. His sign,
with twelve altars at his feet, was in the same celestial sign with the
virgin and the infant.
The number seven, that of the planets -as formerly reckoned, is
also that of the Sacraments, of the Capital Sins, of the gifts of the
holy spirit, and the Christian has also the mystical numbers of the
Mithriac religion.
In the eighth month, about the middle of August, the eighth sign,
that of the Virgin, vanishes in the splendor of the Solar light. This
corresponds to a Christian festival still observed, when it is supposed
that the mother of Christ, laying aside her mortal life, is absorbed
in the glory of her son, and placed at his side in the heavens.
The Roman calendar of Columella marks, at this epoch, the death
or disappearance of the virgin — the thirteenth day before the Kalends
of September.
The ancient Greeks and Romans fixed then the absorbtion' of As-
troea, and three weeks later her reappearance. The third day be
fore the Ides, they said the middle of the virgin rises. This is the
Christian epoch for the birth or nativity of the mother of Christy so
that the same constellation born in September, presides over the birth
of Christ at midnight the 25th December and becomes absorbed in
him and eclipsed by his splendor in the middle of the following
August.

DEATH AND RESURRECTION.
The Sun, repairing the evils of winter, born according to the mys
tery at the moment of the winter solstice, must still remain three
months in the inferior signs and the region assigned to the prince of
darkness and death, before the passage' of the vernal equinox, which
is to assure his triumph over the night and renew the face of the
earth., #
During this time, he is to be exposed to all the infirmities of mor
tal life, un£il he shall have regained by his triumph his divine
supremacy. This period corresponds to the history of the mortal life of Christ,

SOLAR CHRONOLOGY. • 69
as in the Egyptian religion to that of Osiris and Typhon, their Or
musd and Ahriman, of which Plutarch and Diodorus have preserved
some fragments.
The Greek poets thus sang the allegorical labors of the Sun God
under the name of Hercules, and his triumphs under that of Bac
chus. The triumph of Christ, or his resurrection, is fixed precisely
at the epoch of the vernal equinox, the Christian festival of Easter,
feast of the passage of the Sun God into the northern regions, and
into the six signs which mark his supremacy.
Porphyry, in one of his prayers, says, Lord Sun (De Abstinent.)
The day of the sun is called Lord's Day, whilst others retain simply
the name of their planet, as Monday, day of the moon ; Wednesday,
day of Woden, the Danish name of Mars. The sun alone takes the
title of Lord or King of the Universe. His festival was originally
fixed at the eighth day before the Kalends of April, or just three
months after the day of nativity, which we have fixed at the eighth
ante-kalends of January. The eighth ante-kalends of April answers
to the 25th of March. The sun then begins to renew the life of na
ture, to create or recreate the world, and cause men to pass into the
region of light after the destruction of the old world, on whose ruins
the Lamb raised a new one in which good regained its sway.
The first day of the first month Nisan, (says Cedrenus,) answers
to the Roman 25th of March, and to the Phamenoth of the
Egyptians. At this day Gabriel greeted Mary for her conception of the Saviour.
At the Same day our Lord and Saviour, after having finished his
career, revived from among the dead, which our old fathers have
called the Paques, or passage of the Lord.
It is at this same day of March that our old theologians fix the
return or second coming of this God Saviour, the time of the univer
sal judgment, the new age beginning to flow from this equinoctial
epoch, because it is on this same day that God at first created the
heavens and the earth, the wind and the light.
This accords with the chapter of the Apocalypse which makes the
new time flow from the throne of the equinoctial Lamb, like a river
on whose banks is planted the tree of life, bearing- twelve fruits, of
which it giyes one each month. ¦;'":' ""..-
Our feast of Easter now is not placed precisely at the first d^y of
the first sign, but it always necessarily falls within this sign, since it
must be essentially celebrated on the first day of the Sun, or the Sun^;

TO FESTIVAL OF EASTER.
day which follows the full moon of the equinox. It was at first fixed
for the 25th of March, as we have seen above ; because Christ was
said on that clay to have arisen from the tomb.
This is confirmed, amongst other authorities, by a passage from
Theophanus, quoted in the Uranology of P. Petair, where it was
fixed at the first day of the month Nisan, which is the 25th March,
precisely three months after the 25th of December. Easter used to
be kept with as much solemnity as Christmas. It is known in the
writings of the Father sas Pervigilium Paschse. It is to-day, says St.
Augustin, in a sermon entitled " De Esu Agni in Pervigilium
PaschBe,"' that the lamb which effaceth the sins of the world is slain
for the salvation of man. To-day our gates should be marked with
its blood. Let us prepare the sacrifice of the lamb."
Isidore of Seville speaks also of the Pervigilium Paschae, or Easter
night, when they awaited the moment of the resurrection, and feasted
the beginning of the new month, when all was to be renewed.
Lactantius says the same thing, and fixes in the middle of this
night the moment when Christ came forth glorious from his tomb ;
and that at which, after the destruction of the universe, he is yet to
create a new world of light, and establish the new order of thingB
which is expected. Constantine was in the habit of illuminating on
Easter night, wherever he happened to be, with wax candles and
lamps, which rendered this night as bright as the most beautiful day.
In the ceremony now practised at Jerusalem, at the mystical tomb
of the Sun or of Christ, the priest of Jerusalem encloses himself in a
little 'cavern which is called Christ's tomb (amongst the Egpy tians it
would be tomb of Osiris). He lights suddenly packets of little wax
candles prepared like our opera fires, to make the people believe that
the fire of heaven has just fallen on the earth. He then comes forth
crying, the heavenly fire is descended — the holy candle is alighted ;
the people eagerly buy his wax tapers. Compare this ceremony with
that represented on a monument which still exists in Egypt. There
we see an altar composed of three piles of wood, of ten pieces each,
number equal in all to that of the degrees of the first sign, and divided,
v$Tlike it, in three parts or decans. On each pile we see the equinoctial
ram or lamb, and above an immense Sun, whose rays touch the earth.
The priests touch them with the end of the finger to draw from them
the sacred fire which is to light the altar of the lamb, and kin
dle the universe.
It was the estabhshed custom among the Sun ''worshippers, as we

THE S0LAL LAMB, CENTRE OF THEOLOGIES. 71
read in Iamblichus, to paint the Sun with the attributes of the signs
to which he united himself during his'revolution. It follows that the
Sun at the vernal equinox must be depicted with the attributes of the
ram, or of the lamb. Sometimes it was as a' young man conducting
a ram, or with a ram at his side. Sometimes they placed on him the
horns of the ram, like the God Ammon of the Lybians, who placed
the seat of their God in the equinoctial ram. Sometimes they re
presented a lamb slain, as before it had been the Mithriac bull
slain, and fertilizing the earth by his blood.
In the primitive Christian church, the seal of the lamb, or an im
pression of wax representing a lamb, was given to initiates, as a
badge, and the Christians made their children wear one round their
necks like a coral — the " agnus dei."
There was then no other representation of Christ known, save the
figure of a lamb, sometimes connected with a vase, in which flowed
the blood of a slain lamb, sometimes with the foot of a cross, as is
seen in an ancient monument printed in Casalus, c. 3, p. 14.
The custom of thus exposing the symbolic lamb to the veneration
of the people subsisted until the year 680, under the Pontificate of
Pope Agathon and the emperor, Constantine, Pogonat. It was or
dered at the sixth Synod of Constantinople, that in place of the figure
of a lamb hitherto alone employed, a man should be represented
attached to a cross.
The early Fathers called the resurrection of Christ his eckdtation.
Martianus Capella, in his hymn to the Sun, says, " The inhabitants
of Latium call thee Sun, the Greeks Phoebus, and others Bacchus ;
the inhabitants of the shores of the Nile, Serapis ; those of Memphis,
Osiris ; the Persians, Mithra ; thou art Atys in Phrygia ; Ammon or
the lamb God in Lybia ; Adonis in Phoenicia ; thus the entire universe
adores thee under a thousand different names. Macrobius, in his
learned work on the Saturnalia, reduces .all the ancient theology to
Sun worship,
Eusebius, in his evangelical preparation ; Plutarch, in his treatise
on Osiris and Isis ; Diodorus, of Sicily, Diogenes, Laertius, Suidas,
Cheremon, Abnephues, an Arabian author ; in general all the Greek.
and Latin historians, or others who speak of Osiris and the Egyp
tian?, agree that it was the Sun which the Egyptians adored under
this name ; and it has not been difficult for us to prove this by the
adventures of this God, or this pretended prince.
The universal confession of the ancients'' suffices. The same men,

72 THE EGYPTIAN OSIRIS.
however, who tell us that Egypt honored the Sun in Osiris, never
cease to relate to us the history of Osiris, as if he had been really a
man who had reigned in Egypt. They describe his good deeds, the
misfortunes and contradictions which he experienced, even his death ;
and, finally, his resurrection. ,
These histories, however differing in their details in the ,-different
legends of Diodorus; Plutarch, and Synesius, agree in the chief point,
i. e., the obstacles which Osiris met with in his beneficent course,
which proceed from Typhon, his rival and brother, and in his death
_by the hand of his enemy, who cuts him to pieces, and shuts him up
"in an obscure coffer, whence he afterwards proceeds living and vic
torious. Isis, his wife, seeks him, connects the scattered fragments
of his- body, "and from the bottom of the tomb where she has arranged
them, she Sees her husband come forth radiant.
Osiris was painted like Bacchus, with whom Herodotus and the
ancients all confound him ; with the horns of the Mithriac bull : he
is then the same deity with whom the Sun is always connected. He
has the same enemy in the scorpion.
The Egyptian Planisphere, printed in Kerker, depicts Typhon
with a serpejit-form head, and feet in the sign of the scorpion, with
which the serpent of Autumn arises. Isis buries the members of her
husband, whose body had been divided into fourteen parts ; tombs
are raised to him in different parts of Egypt, and around the tombs
are plaeed three hundred and sixty urns, the number of days in the
year (without epagomenes), or the number of degrees in the zodiac,
which the Sun or Osiris traverses each year. Isis makes his image
in wax. Its worship is confided to the priests. But afterwards
Osiris comes from hell with the aid of Light, or of Orus, his son. He
teaches him how to triumph over Typhon, their enemy, and assure
him the victory over the great serpent which fought for Typhon.
The revival of Osiris is celebrated with as much pomp as his birth,
in which they announced the birth of the Lord of the world. The
Bishop Synesius concludes the tyranny of Typhon, and revives Osiris,
at the moment when the sacred fire was lighted on the altars, and
when Osiris returning, named the year.
All Pagan and Christian authors who have spoken of Osiris or the
Sun God, agree in their mention of the mourning solemnities in
Egypt at his annual death describing the ceremonies of his sepulture,
the tombs consecrated to him in different places, the tears shed for

THE GRECIAN BACCHUS. 73
him for several days, and the feasts o£joy succeeding this sadness
when they announced Orisifresuscitatea.
The festival of the Passion of Osiris was called the mysteries of
the night.
Bacchus dies like Osiris. He is cut to pieces by the Giants, and
aftewards restored to Ufe. Such was the doctrine taught in the mys
teries of the Sun under the name of Bacchus, in w"hom the theologians
recognized the intelligence, nous or logos of the Deity, united with
matter or. incarnated, till it shall be afterwards returned to the eter
nal and only principle from which it had descended.
See Nonnus Dionnyssiacs 16, v. 175, Diod. Sic. 1, 5, ch. 75, p.
391. Plutarch, Arnobius, Pausanias.
Some have it that he was baked in an oven after being cut to pieces,
but that his mother joined the pieces together, and thai* he came '
out of the oven with all his force restored.
In other mysteries he is supposed simply to be lost. The women
disconsolate sought him, and afterwards concluded their search by
singing the return of God amidst the muses or intelligences who pre
sided over the harmonies of the sphere.
The Eleean woman invoked in Bacchus the Jaoly bull' to descend
from heaven. The Christians invoked the lamb which replaced the
Bull among the equinoctial signs. At these feasts a bull was killed
and torn to pieces, retracing the mystery of the Passion of. Bacchus,
or what the Bull God has suffered from the evil genii or giant! with
serpent feet. Instead of the image of the Iamb slain, it was that of
the Bull torn, which was given to the people. The heart of Bac
chus, saved by Minerva from the Titans is brought to his father,
who, enraged, destroys the Titans, then erects a statue to his memory,
and encloses therein the heart of the dead. He builds a tomb to him,
establishes priests who guard it,- and every year celebrates these
mourning feasts, where the sufferings of Bacchus are represented by
tearing with the teeth the raw flesh of a young bull. Transported
with grief, fury and delirium, the initiated into these mysteries
afterwards run like the moenades on the mountains and through the
forests, weeping the young prince whose apotheosis they celebrate.
In the ceremony they carry the box in which his heart had been en
closed, as on holy (Thursday) they carry the ciborium in which rests
the body of Christ.
Like Christ, Bacchus took the title of Saotes or Saviour; like him
he is said to have performed miracles, cured diseases, ^nd foretold

74 ,„ CORESPONDENCE WITH CHRISTIAN NARRATIVE.
the (future. They not only taught his death and resurrection, but
his descent into Hell, as the Egyptians that of Osiris.
Bacchus had snares set for him in his infancy, as Herod for
Christ, and was exposed to danger of his life.
He established initiations to which the virtuous only were admitted.
The initiated awaited his second coming, as the Christians that of
Christ. They hoped that he would then resume the government of the
Universe, and re-establish the ancient felicity.
Pausanias recounts of the Eliac mysteries, the miracle of the
three goblets of water changed by Bacchus into wine.
He was often depicted by the side of Ceres, his virgin mother —
the Virgo or Scales of our constellations.
He was called the Son of God.
They showed him in the mysteries upon the Mystical Van, under
the emblem of a new bom child.
He was reputed to have been born at the Winter Solstice, on the
25th of December.
Etruria was the cradle of his initiations in Italy — long before
known in Asia, whence the Etruscans came.
His worshippers were persecuted like those of the sect of Christ
and of Serapis — considered to be the same in ancient Rome, and
their mysterious worship was often proscribed in Italy.
The Phoenicians adored the Sun, under the name of Adonis, which
signifies my Lord. Ancient writers speak of him as the same with
Osiris and Bacchus.
He is born, dies, and resuscitates, passes through hell and re-
ascends into heaven.
He is represented as a youth of rare beauty, beloved by the god
dess of spring and of the graces. He is slain in hunting by a wild
boar, which rips open his groin.
He descends into hell, and is lamented on the earth. The goddess
of Hades keeps him with her six months, he is then restored to life,
and to his beloved, who enjoys him again six months, to lose him
and find him again.
The year re-commencing its circuit brought Adonis to life, and the
spring restores to nature her lover fresh and radiant.
His light traversing Olympus with the seasons, is alternately ex
tinguished and relumed, passing from the abodes of day to the dark-
to explain which resemblance, Tertullian considers that the Devil

THE PHOENICIAN ADONIS. 75
ness of Tartarus, and thence back to the domain of the superior
gods, according to Orpheus and Theocritus, who invite him to come
with the new year, to spread joy through nature and expand the
Wealth which the earth yields from her fertile bosom.
^ They arm his brow with horns, like that of Bacchus, and depict
him as a youth of 19, on a superb couch, beside the goddess of gene
ration, of the spring time, and of love.
They offer to him baskets of flowers, essences, cakes and fruits, as
the first fruits of all the goods which he produces.
They invoke his favor by songs.
But first thev celebrate mournful feasts, in honor of his sufferings
and his death.
He has his mysteries, and his initiates who have wept upon his
tomb partake the pain of Venus and her joy.
She and Proserpine by turns enjoy and lose Adonis. The cele
bration of his death was deferred, as among the Assyrians and the
Christians, to a few days before his resurrection. So that the two
constituted one aggregate festival. The ressurrection was celebrated
on the eighth day before the Kalends of April, which is the Chris
tian Easter. At these solemnities they show to the assistants the
wound of which he died, as they show the wound in the side of Christ
among the Catholics.
We return to the original God, Mithra, repeated in all these
forms and names.
His priests bore him in their ceremonies by night into a tomb,
where he lay extended on a litter. They accompanied this rite with
funeral chants and groans, after which they alighted the sacred torch,
offered incense to the figure of the god, and one of them solemnly
pronounced the words " Be comforted, holy company of the initiate,
your God is revived ; his thanks, his sufferings, will go to your sal
vation." They saluted him as a bridegroom, and as the new light.
Tertullian assures us that the Mithriac religion had its prepara
tory trials even more rigorous than the Christian, its faithful be
lievers and defenders, and its martyrs. He tells us that the Sacra
ments of Baptism, of Penitence, Confession, and the Eucharist, were
all practised among them.
They marked their brows with a sacred sign. They used the
crown adorning the brow of .martyrs. Their sovereign pontiff could
not have been married several times. They had their virgins, their
law of continence, and all the subsequent practices of the Christians,

76 *THE DEVIL S GENIUS FOR IMITATION.

had copied in advance, and taught to these people imitations of the
future religion of Christ. |g|.
The consecration of the bread, with its mystical formula of words,
is recognized by St. Justin to have formed a part of the mysteries
of Mithra, which he explains, like others, by the fury which pos
sessed the Devil to imitate in his institutions all that was at a future
day to be practised by the Christians.
The religions of the Americans, and their ceremonies, gave rise
to the same observations and interpretation in the Spanish priests,
who presided over their destruction, and over the massacre and op
pression of the natives, in the name of Christ.
The Persian ceremony of the Neuroux, or new year, was celebra
ted under the sign of the Lamb or Bull. A young man, calling
himself an envoy from God, came to the king to announce the new
year. The king convoked his court and a multitude of the people.
A large loaf was presented to him, composed of different grains,
wheat, barley, rice, &c, of which, after first eating, he distributed
to those present, saying, to-day is the new day, of the new month,
of the new year, which brings in a new time, and in which all that
is engendered or produced by time is to be renewed. He blessed
them, and distributed different presents.
This seems to have been a primitive type of the communion
sacrament.* Having thus let in a little sunshine on the mysteries of Christi
anity, whose roots, overmatted by rank weeds of superstition, need
such culture occasionally, we perceive, after the supernatural ele
ments have taken their flight to the stars, whence they first descend
ed, its natural basis remaining clear and firm. Its subjective reason
or adaptation to the human soul appears from the acknowledgment
by so many nations of a Solar incarnation and Pivotal man. Its ob
jective reason, from the evidence of history and its own records of
the actual existence of such a character as Jesus Christ, is hot com
promised in the slightest degree, not even the coincidence of his
birth and death with the winter solstice and vernal equinox of the
* The foregoing is compiled and translated from Dupuis' great work, Sur L' Ori-
gine de tous les Cultes, which we commend to every one who wishes to obtain
a clear and rational view either of our own Scriptures or of the sacred books
of the Eastern -nations. Dupuis confines himself to historical elucidation
without inquiry into the fidelity of the symbolism whose origin he discloses to
the underlying spiritual facts.

PROOF AND DEVELOPMENT OF CHRISTIANITY. 77
Solar year. Its essential proof in the personal experience and intui
tion of individual souls, whose beautiful lives confirm their assertion
of their communion with Christ, and of his influence over them, is
really the only evidence of any value.
This the present age possesses as distinctly and emphatically, in all
probability, as any other, and even more so, since every vital
germ, whether organic or spiritual, continues to grow and to develop
itself until it has reached its natural destiny, which Christianity can
do only when the whole human race, collectively or individually, at once
comes under the influence and regency of its pivotal character, and
the beneficent life of Christ shall be organized by societies in the
unity of man with nature, with his brother, and with God. In re
gard to this inspiration, Napoleon once said, Jesus Christ was no
mere man. " I know what man can do. I also can electrify men,
but I cannot render my inspiration permanent."
Jesus himself seems to have considered his emancipation from a
mortal organism essential to this result, since he says to his
disciples :
" Nevertheless, I tell you the truth, it is expedient for you .that I
go away, for, if I go not away, the comforter will not come to you,
but if I depart, I will send him unto you."
The permanent influence of Christ is exhibited in the vague and
diffused humanitary progress of Christendom, and in the specific and
intenser modifications of individual life and character. The humani
tary spirit seems to have been unknown to the ancients, however ad
vanced and refined in intelligence and art. Its highest recorded
manifestation is a narrow patriotism.
" Thus Plato daily thanks the gods that he was born a freeman
and not a slave, a man and not a woman, a Greek and not a
barbarian. 1st. He thanks the gods that he was born free. This is a con
fession that he regards slaves as very unfortunate. Since, then, the
gods gave him not only liberty but genius, which might aspire to re
generate the social world, he condemns himself and discovers his
selfishness by neglecting all researches on the emancipation of the
slaves, who then composed the majority of the people. 2d. He
thanks the gods that he is a man and not a woman. This is a con
fession that he pities the condition of women, and considers them un
happy in civilization. They are still more so in barbarism and the
savage state. It was for him, as a social politician, to have advised

78 NARROW SPIRIT OF THE ANCIENTS.
the means of improving 'their condition. He never troubled himself
about it— second 'proof of selfishness. 3.d. He thanks the gods that
he was born a Greek and not a barbarian. Then he considers the
barbarians as unfortunate. He is guilty of having sought for no
means of delivering them from barbarism and of raising them to civil
ization, in which he sees a happiness then extending to scarce one
hundredth part of the human race, the other ninety-nine hundredths
being composed of barbarians and savages.
" Behold the high priest of the ancient philosophy convicted of a
threefold selfishness, a stain which extends to all his colleagues
guilty of the same carelessness. Shall we place beside the portrait
of the divine Plato that of the divine Cato, that hero of social virtue
and model of patriotic sentiments, who lent money by the day at the
female slaves, selling their favor3 at fixed prices, and declaring the
most extravagant usury, who organized a brothel with his numerous
young men who frequented such places friends of the republic and of
good morals! Cato, who got drunk every evening, and whose
speeches closed with the habitual refrain ' supplicium sumendum' —
like those of Robespierre and Marat with the guillotine.
" Aristotle gravely .assures us that he knows not any virtue which
can be proper to a slave, and yet the slaves formed three-fourths of
the population. Why does not this champion of virtue condemn
that civilization which, according to himself, forbids the exercise of
the virtues to an immense majority of mankind V
We find, indeed, a different spirit from this in the East, among the
Persians and certain sects' of the Hindoos, but here it is derived
from the most ancient Sun-worship, with which the Christian morali
ty is identical, and which finds its clearest and most intense human
expression in the character of Christ.
A change has come over the spirit of our dream in modern times,
which, since the time of the Apostles and the Crusades, have exhibited
one continued train of humanitary enterprises and institutions — not
always peaceful, not always wise, yet all inspired and directed by
the sentiment and idea of the unity of men with each other and with
God through Chrisjt. The number of martyrdoms for principle, of
individual sacrifices and heroic deeds in the name of Christ and hu
manity, during the period in which the impulse of fraternity has
been developing itself, is astonishing, incredible, and makes us feel
ourselves in the presence of angels and ministering spirits.
The evidence of Christ in individual characters is of a nature so

CHRIST AWAKENS THE SOUL BEFORE GQD. 79
subtile that we can only assert it as a fact/of consciousness and ob
servation, with the assurance that others have felt and seen like
ourselves. The impression which Christ's own speeches, recorded in the pages
of the New Testament, makes upon the soul, is so deep, so grand,
and so peculiar, that I despair of any general statement which shall
express his mission.
May I interpret it as the awakening of the individual soul to its
relation with the All Father, thus conferring on it a sense the most
intense and sublime, of its real existence, of its personal destiny,
of the necessity to be good and pure "?
To approach a wild horse, or other noble animal, calls forth the
man, tries the soul's courage to the quick, and effects within us a
certain separation of the true from the false.
It is this resistance, conferring an intense personal consciousness,
to which Emerson alludes in his essay on " Character," when, speak
ing of our Congressional debates, he says,: " Our public assemblies
are pretty good tests of manly force. Our frank countrymen of the
South and West have a taste for character, and like to know whether
the New Englander is a substantial man, and whether the hand can
pass through him." In a still higher degree, a man feel shis charac
ter tested and revealed to him in the presence and in the thought of
the woman he adores.
To be, and to feel that- one exists, intensely, ssentially, and.
truthfully ; even to live in conscious unity with the organic type and
divine ideal of himself, is the highest, the most desirable of all
things, and it is this which man attains when he finds himself not
merely before a horse, or an assembly of his peers, or a pure woman,
but before the perfect God — his soul before the Sun of spirits.
This contact of extremes between God and man, the two agents
of movement, whose co-operation is necessary for the evolution of
life and happiness upon the planet, is effected through the mediation
of the Solar and Pivotal man. The purity, dignity, and" consistency
gained in our internal life, is the condition of an efficient exter
nal activity, and the work reacting on the laborer, man becomes
grander, diviner, intenser in his individual consciousness, in propor
tion as he feels himself a willing agent of the Divine will.
Apart from this reflection of the eternal consciousness, man, in
himself, is but the phenomenal life of the hour, of the moment, at
the mercy of circumstances, which render that hour and that mo-

80 CHRIST DEFINES HIS POSITION „
ment false in its action towards the general aim and purpose of his
being, and towards his own perception of destiny in his highest
moments. But the just shall live by faith ; that, is, by the reflection in their
souls of the Eternal God, in whose " I am " the past and future
blend. Christ thus expresses this relationship in which he lives to God
and to his flock :
My father worketh hitherto and I work.
I am the bread of life ; he that cometh to me shall never hunger,
and he that believeth on me shall never thirst.
All that the . Father giveth me shall come to me ; and him that
cometh to me I will in no wise cast out.
For I came down from heaven not to do my own will, but the will
ofhim, that sent me.
And this is the Father's will which hath sent me ; that of all
which he hath given me I shall lose nothing, but raise it up again at
the last day.
And to the Pharisees — " Ye are from beneath : I am from above.
Ye are of this world : I am not of this world."
If God were your father, ye would love me, for I proceeded forth
and came from God : neither came I of myself, but he sent me.
Ye are of your father the devil, and the lusts of your father ye
will do. He was a murderer from the'beginning, and abode not in
the truth because there is no truth in him. When he speaketh a lie,
he speaketh of his own, for he is a liar and the father of it. And be
cause I tell you the truth ye believe me not.
I must work the works of him that sent me while it is day, for the
night cometh when no man can work. As long as I am in the world,
I am the light of the world.
I am the door : by me if any man enter in he shall be saved, and
shall go in and out and find pasture. The thief cometh not but for
to steal and to kill and to destroy : I am come that they might have
life, and that they might have it more abundantly. I am the good
shepherd : the good shepherd giveth his life for the sheep
The hireling fleeth before the wolf, because he is a hireling and
careth not for the sheep.
I am the good shepherd and know my sheep and am known of mine.
And I give unto them eternal life and they shall never perish>
neither shall any man pluck them out of my hand.

AS THE PIVOTAL MAN. 81
*
My Father which gave them me is greater than all, and no man
is able to pluck them out of my Father's hand.
I and my Father are one.
If I do not the works of my father, believe me not. But if I do,
though ye believe not me, believe the works, that ye may know and
believe that the Father is in me and I in him.
I am the way and the truth and the life ; no man cometh unto the
Father but by me.
If ye had known me ye should have known my Father also : and
from henceforth ye know him and have seen him.
I am the true vine, and my Father is the husbandman.
Every branch in me that beareth not fruit he taketh away, and
every branch that beareth fruit he purgeth it that it may bring forth
more fruit.
Abide in me and I in you. As the branch cannot bear fruit of
itself except it abide in the vine, no more can ye, except ye abide in
me. I am the vine, ye are the branches : He that abideth in me
and I in him, the same bringeth forth much fruit ; for without me
ye can do nothing.
If a man abide not in me, he is cast forth as a branch, and is
withered, and men gather them and cast them into the fire, and they
are burned.
If ye abide fa. me and my words abide in you^ ye shall ask
what ye will, and it shall be" done unto you.
Herein is my Father glorified that ye bear much fruit. So
shall ye be my disciples.
As the Father hath loved me so I have loved you ; continue ye
in my love.
If ye keep my commandments, ye shall abide in my love even as I
have kept my Father's commandments, and abide in his love.
These things have I spoken unto you, that my joy might remain in
you and that your joy might be full.
This is my commandment, that ye love one another as I have loved
you. Greater love hath no man than this, that a man lay down(his life
for his friends.
Ye are my friends if ye do whatsoever I command. Henceforth
I call you not servants, for the servant knoweth not what his Lord
doeth, but I have called you friend, for all things that I have heard
of my Father I have made known unto you.
6

82 UNITY OF CHRIST WITH THE FATHER.
" Ye have not chosen me but I have chosen you, and ordained you,
that ye should go and bring forth fruit, and that your fruit should
remain, that whatsoever you shall ask of the Father in my name he
may give it you. v
" These things I command you that ye love one another.
" Father the hour is come : glorify thy son, that thy son also may
glorify thee :
" As thou hast given him power over all flesh, that he should give
eternal life to as many as thou hast given him.
" And this is life eternal, that they might know thee the only true
God, and Jesus Christ whom thou hast sent.
" I have glorified thee ou the earth : I have finished the work
which thou gavest me to do.
" And now, 0 Father, glorify thou me with thine own self, with the
glory which I had with thee before the world was.
" I have manifested thy name unto the men which thou gavest me
out of the world : thine they were, and thou gavest them me, and they
have kept thy word. *
" Now they have known that all things whatsoever thou hast given
me are of thee.
" I pray for them, I pray not for the world but for them which
thou hast given me, for they are thine.
" And all mine are thine, and thine are mine, and I am glorified
in them.
" And now I am no more in the world, but these are in the world,
and I come to thee. Holy Father, keep through thine own name those
whom thou hast given me, that they may be one as we are.
" I have given them thy word, and the world hath hated them, be
cause they are not of the world even a.s I am not of the world.
" I pray not that ;-.thou shouldst take them from the world, but
that thou shouldst keep them from the evil.
"..Neither pray I for these alone, but for them also which shall be
lieve on me through their word.
" That they all may be one, as thou Father art in me and I in
thee : that they also may be one in us : that the world may believe
that thou hast sent me.
"And. the glory which thou gavest me I have given them, that
they may be one even as we are one
"lb them and thou in me, that they may be made perfect in one,

EVOLUTION OF CHRISTUNITY AMONG MEN. 83
and that the world may know that thou hast sent me, and hast loved
them as they have loved me.
" Father, I will that they also whom thou hast- given me be with me
where I am, that they may behold my glory which thou hast given
me, for thou lovedst me before the foundation of the world."
The development of Christunity is an organic and progressive life,
which has continued to pervade humanity since the personal appear
ance of Jesus. Without deviating from its essence, its doctrines
have unfolded themselves within the human intellect as the foliage of
the plant from its seed.
The individual modern minds to which humanity is most indebted
for this progress, are, I believe, Swedenborg, Fourier, and Emerson.
I may perhaps add, though with more reservation, Goethe and St.
Pierre. A legion of artists have wrought in this, light and this love.
The time now approaches for Christ to be manifested in the external
form and social order of relations, as he has been hitherto in the sub
jective or internal life ; for him to be openly glorified, and for all the
family of man to come into Ins fold.
To this fulfillment of human destiny, the conscious presence of God
with individual souls, and the true life which flows from action in
this state of being, are still insufficient. It is necessary that a
definite Connection, mutual understanding, and affection, expressed in
external and material relations and uses, should obtain among the
individual souls who own a common fountain in the Divine life, and
a common pivot in Christ.
The circulation of spiritual forces, and of material goods and uses,
by which all the members of the humanitary body may be nourished,
requires association ; 1st, agricultural association, that men may unite
in exploring the resources of the earth and co-ojperate efficiently with
the Sun in evolving harmonious life from her teeming womb.
Individual man is not the sovereign of nature. She treats him
like a presumptuous monkey, with her hurricanes and deluges. She
desolates in an hour his labors of months or years, and wrests vast
districts of earth's richest life, such as the- deltas of the Ganges or
Mississippi, for ever from his puny grasp. If the isolated planter on
the Roanoke of Carolina calculates to lose every fourth crop by floods,,
how can his embankments repel the inundations of the Ganges, which
cover its shores for 150 miles in breadth, or the Mississippi, which
tears up whole shores to build with them sandbars along the Mexican
Gujf 1 Is it not evident that these forces require the combined sci-

84 SPHERICAL FORCES OBEY ONLY THE COLLECTIVE MAN.
entific and industrial force of races to control them'? that they call
on the armies of Harmony to commence the unitary culture of the
earth according to divine order!
While half the earth lies in a chronic ague fit, freezing at its poles
and burning at its equator ; while half the remainder is either cursed
with barrenness or poisoned by crude miasmas deleterious to human
life ; when famine destroys thousands in the most highly civilized
countries, how can the consciousness of a beneficent God, the frater
nal communion and the circulation of goods and uses, embrace all
the children of men 1 Civilization and its exhaustive development
of power by individual competition avail nothing against these evils,
but inveterate them and hasten their fatal consummation.
The vast and formerly most fertile districts of ancient civiliza
tions, of empires as powerful and populous as any now can boast, are
howling wildernesses. The sands of the desert preserve these cities
like mummies, and we are now sinking shafts down upon the .spires
and domes of ancient Nineveh.
In modern France, climates and soils rapidly deteriorate from the
mere result of parcellary culture ; the vine and the olive refuse to
grow in those bleak sites whose forests sheltered them a century ago ;
the springs and the streams fail because of the folly of man. God
was unwilling that a society so vicious, so pernicious to the true
interests of the human race, should universalize itself. He has set
a bound that it may not pass. Suicide is the goal of its vicious
circle, and " individualism digs its own grave."
2nd. Domestic association is necessary to the internal circulation
of the spiritual foroes, and to the assimilation of material goods and
uses by the members of the humanitary body. Domestic association
affords the sphere and the basis of social affinities, gives play to a
thousand delicate affections which escape the industrial organization,
and furnishes to this dynamic harmony a counterpart in the passive
or sensorial joys of harmonious being.
By the reciprocity of consumption and production thus established,
and their immediate unity of interest, new attraction is conferred
upon labor, and new dignity on enjoyment. The action of man upon
the soil becomes a true circle, in which the elements of its fertility
are constantly returned to it, in place of the present exhaustion by
the waste of great cities which daily roll through their sewers into
the ocean the very essence of their country-soil for hundreds of miles
round, a waste which, however partially compensated by the manuring

PASSIONAL SERIES THE FORM OF CHRISTUNITY. 85
of farms here and there, tends steadily and with mathematical cer
tainty to a final desolation of the whole country, whose internal
facilities of communication by roads, navigation, &c, only hasten
the consummation of its suicide.
3d. Christunity becoming a living, permanent, and general fact,
requires that the conscious presence of God should be represented in
Pivotal characters, embodying the divine principles of love and wis
dom, as connected with the neuter pivots of use, in the conduct of
each function which capital constitutes, skill develops, and energy
inspires. The properties of an industrial Pivot are, characteristic
aptitude for his function, a divine self trust, and powers of social
attraction and conciliation. He identifies himself with his function
and his group, and becomes their inspiring genius.
4th. Christunity requires the expression of the social affections in
groups according to the laws of spiritual affinity, predetermined by
the arbiter of attractions, and which enable the divine love to circu
late freely according to the form and order of its expression in indi
vidual character.
5th. Christunity requires the distributions of the passional Series
according to the arborescent type, which Christ has himself pointed
out in the vine and its branches. The Series is only the group of a
higher power ; enclosing the mutual relations, individual and corpo
rate, of many groups in its alternations, sustaining variety in
unity, and securing to the love principle that discriminative freedom
in its expressions and combinations, whose germ is afforded by the
single group. In fine, association in the Passional Series is the
mathematical formula of Christunity in its humanitary fulfillment,
which is proved in the Sections on the Trinity and the Incarnation.
SPIRIT OF LOVE.*
When Christ came upon the earth, he proved to the world that he
was truly the son of God.
The simple were astonished at his miracles ; but his virtues were
yet more wonderful.
Had he been but a genius, he would have raised a temple to
science to enthrone his pride : he chose to know only how to love, to
pray, and to die ; wherefore all geniuses have had to bend before
him. 
* From the French of Alphonse Constant.

86 SPIRIT OF LOVE
Had he been but an enthusiast, he would have been irritated against
the world which repelled him, and would himself have drawn the
sword, instead of saying to Peter, " Put back thy sword into its
scabbard." He would have excited the people to revolt, and, in kindling servile
war, he would have excited the reaction of brutal force, and perhaps
crushed liberty in its germ.
But he whom they sought to condemn to death in Caesar's name,
has said, " Render unto Csesar the things which are Caesar's, and
unto God the things which are God's."
Socrates had said to men, Be good and you will be happy ; but it
was necessary to be more than a philosopher to say to them, Be
humble and you will be great.
He was no ambitious sectary — they wished to proclaim him king,
ahd he fled.
He Was no genius thirsty for Science and for glory ; he has written
nothing for glory and said nothing on science. And yet sciences and
powers have renewed themselves at his word ! He has preached sub
mission to established powers, and at his voice, the chains of the-
old servitude have fallen.
Because, being in God, he knew the root of every thing, and he
knew that you change men's actions by changing their affections.
Instead of saying to them, Be free by violence, which would have
been an infernal lie, he said to them : — Triumph over violence by
Courageous resignation and passive resistance. Fear not those who
can only kill the body ; for the soul is to the body what the body is
to its garments !
The spirit of violence and of anger cOmes from tyranny and re
turns to tyranny, for it is a child of pride. Violence is only per
mitted to us in efforts against ourselves, to subject our unregulated
passions to the empire of justice.
The violence of man against man equally destroys the legitimacy
of power and that of liberty.
The violence of the tyrant invokes revolt, the violence of the
emancipated invokes tyranny.
But the empire over ourselves, but the holy love of our brothers,
and the devotion of each to the safety of all, this is what infallibly
attains and what for ever confirms the reign of liberty !
God is love, and it is through the spirit of love that the Christ
has proved to the world his divine mission.

IMMORTAL IN DEVOTION. 87
He was truly the son of God, who, in order to regenerate the
moral world, had only to utter one word !
For he has made us all one family, and he has created a society of
brothers ; he has brought God near to men, and for ever connected
earth with heaven, when in the name of humanity, of which he was
the Chief, he said to God : — Our Father ! And in order to make us
better understand this word, he has preferred the will of his father
to all human glory and joy, and has devoted himself for his brothers
to a frightful death, by giving his body to nourish them with his life,
and his blood to satisfy their thirst with his love.
In dying for them all, in order to live again in them all !
Greater love hath no man than this, that he render up his life for
those he loves.
But to give them this life in order to live again in them ; to immor
talize himself on the earth in the bread which shall feed those whom
he will always love ; to leave them his body in the bread of the fra
ternal feast and his blood in the symbolic wine ; can this be but the
folly of a man 1 For our reason can scarce recognize here the
wisdom of a God 1 But the heart, which can feel what the reason
does not comprehend, swells at this thought in rapture and in tears ;
and, conquered by this last miracle of the spirit of love, prostrates
itself at the feet of Christ, and cannot restrain itself from exclaim
ing : My Saviour and my God !

THE RESURRECTION, ACCORDING TO THE BIBLE OF
THE MAGI.
RESURRECTION OF EMBODIED SOULS AFTER 12,000 YEARS OF THE
world's DURATION ; EVENTS THEREON CONSEQUENT.
It is at the resurrection that the supremacy of Ormusd should be
most gloriously vindicated. Thus death, introduced by Ahriman,
initiates the triumph of his conqueror. Nature, sprung from the
hands of Ormusd, suffers no annihilation, but only transformations.
At the death of man, the earth, the air, the water, and fire receive
again and are re-united to those elements which they had contributed
to his body ; and the soul, which sees that the beings entering into the
constitution of its body do not cease to exist, may then- always hope
to re-inhabit them.*
* It is seriously affirmed by those who are in the way of knowing such facts,
that obstinate fruit-stains, which defy the wash, vanish next spring or summer
at the time when the sunbeams are coloring the same fruit. The rose, when it
drops fe leaves and petals on the snow, may say —
" I know though I am gone
The Rose will still live on,
The Soul, the beauty I now body forth,
Immortal and divine,
In other forms than mine,
Willi' still add glory to the glorious earth."
And man, whose more complex and elevated type of organization coincides
with a more completely individualized self-consciousness, need no more fear,
in that mysterious change which he calls death, to lose any of those attain
ments or privileges which respectively characterize his type of existence.
While civilization continues,
" Death's but a path that must be trod,
If man would ever pass to God ;
A port of calms, a state of ease
From the rough rage of swelling seas.
Why, then, these flowing sable stoles,
Deep pendant cypress, mourning poles,

CONTRASTED SPIRIT OF THE EAST AND WEST. 89
From the one Principle of principles, a beauteous progeny of prin
ciples proceed, all largely partaking ofthe ineffable, all stamped with
the occult characters of Deity, all possessing an overflowing fullness
of good '.
From these dazzling summits, these ineffable blossoms, these divine
propagations ; being, life, intellect, soul, nature and body [proceed from
the central essence, to incarnate themselves in each successive stra
tum of human, animal, plant, or mineral form.]"
We here observe in the ancient and Eastern method of announcing
the religious consciousness of the human race, or the sentiment of
Deity as it shapes for itself an intellectual formula, the same ante
cedents of the central synthetic and unitary principle which may still
be recognized in their social customs and political institutions, and
which appear to have always characterized them, though perhaps its
most perfect expressions existed in the Western hemisphere, and the
Theocracy of Peru.
This mode of contemplating the phenomena of existence is the
subjective or intuitive, in contradistinction to the objective and ana
lytical, which has characterized the reasoning and the institutions of
the West, and of modern times, whose scientific methods have been
censured as tending to atheism.
To one has been allotted the exhibition of those forms of humani-
tary development which flow from the exclusive attachment to of der ;
to the other, the exhibition of those which flow from the assertion of
individual liberty.
One retires to the penetralia of its own consciousness, there finds
God the unitary cause, from whom a golden thread descends within*'
the heart of all and each of his creatures, removed howsoever, and
thus inspired, proceeds to the progressive incarnations of this being,
in solar and in human unities, down to the Sultan, the ruler of a
province, the magistrate of a town, each of whom is in his grade in
vested with absolute power and divine prestige.
The Western and modern mind commences on the contrary at the
Periphery of nature. It observes and respects the individual fea
tures and last ultimation of the Divine principle. Its sciences com
menced by crude and disconnected aggregations of facts observed,
very gradually classed in categories and evolving a principle of natu
ral synthesis.
Its political institutions are democratic or aristocratic, and its

. #
90 CENTRIFUGAL VS. CENTRIPETAL TENDENCIES.
*
governments are compacts and concessions of authority. Its religion
is split into a thousand sects, all deficient in true reverence, and
much more befit upon discussing God than adoring him.
Every one thinks he is to be saved for himself, and by himself;
strangely forgetting those subtile affinities of being through which
his own life must be revealed to him through his sympathy with
others, he is guilty of -the practical absurdity of supposing himself the
possessor of an entire or integral soul. The same notion pervades
all this individual and social life of the West — the maxim is every
one for himself — "Laissez faire,free competition," whilst in the East,
on the contrary, every individual exists as a member of his parish, and
is born and grows up in certain specified functions and spheres of social
caste and relationship ; and in Peru, which, though a geographical
exception, most completely ultimated the synthetic principle, the
State actually became the special providence of all its citizens, pro
viding on the one hand their functions, or the means of exerting and
utilizing their powers and faculties, and on the other, for their sub
sistence and the gratification of their affections ; its legislation com
prehended for better or for worse, all the details of human life, and
regulated them according to its wisdom.
These apparently opposite methods of investigation and of action
resume themselves into one comprehensive truth, as rays meet either
diverging from the centre or converging from the circumference.
In all the Earth (says Maximus Tyrius) we find one according law
and assertion that there is one God the king and father of all things,
and many Gods, sons of God, ruling together with him. This the
Greek says and the Barbarian says ; the inhabitant of the continent
d he who dwells near the sea ; the wise and the unwise.
" And if you proceed as far as to the utmost shores of the ocean,
there also are Gods rising very near to some and setting very near
to others."
(In this last phrase we see the natural connection of Gods and Suns
or stars in the mind of the ancients).
This dogma is not, as generally supposed, merely a heathen one.
It is eminently scriptural.
From the 32d ch. of Deuteronomy, v. 8, in the Septuagint version^
it appears that the division of the nations was made according to the
number of the angels of God, and not according to the number of
the children of Israel, as the present Hebrew text asserts. This
reading was adopted by the most celebrated Fathers of the church

BIBLE CONFESSES THE DIVINITY OF STARS. 91
such as Origen, Basil and Chrysostom, Jerom and Gregory, and it is
confirmed by the fourth chapter of the same book. "And lest thou
lift up thine eyes unto heaven, and when thou seest the sun and the
moon and the stars, even all the host of heaven, shouldst be driven
to worship them and serve them which the Lord thy God hath divided
unto all nations unto the whole heaven." In ch. 17, ve?se 3, the Stars
are expressly called Gods. " And hath gone and served other Gods
and worshipped them, either the Sun or moon or any other host of
heaven which I havemot commanded." And in 3d ch.^v. 24th, it is
asked, " For what God is there in Heaven or in earth that can do
according to thy works, and according to thy might ]"
As the attention of the Jews was solely confined to the worship of
the God of Abraham, of Isaac, and of Jacob, they but little regarded
the powers whom they conceived to be inferior ; and considering them
as merely the messengers of their God, they gave them the general
appellation of angels. It is true that the term of God or Gods is
frequently used merely as recording the superstition of other nations ;
but the stars are not confounded in such mention with things inani
mate, like idols fashioned of wood or stone, as appears from the fol
lowing passages, " Behold even the moon and it shineth not, yea,
the stars are not pure in his sight, how much less man that is a worm,
and the son of man which is a worml" Job 25 : v. 5, 6. And Psalm
8, " When I consider thy heavens, the work of thy fingers, the moon
and the stars which thou hast ordained, what is man that thou art
mindful of him, or the son of man that thou visitest himl" " Thou
hast made him a little lower than the angels." The heavens and
the stars are more excellent than man, but nothing that is inanimate
can be more excellent than what is animated. %
In the Septuagint version of the 19th Psalm, 4th verse* God is said
to have placed his tabernacle" in the Sun {s* ™ v^-tu ekro to g^vofw*
auTou) ; and not as in the vulgar version, "In them (the heavens) hath
he placed a tabernacle for the sun." For this is a mere common
place, is saying no more of the Sun than may be said of any star or
planet, and does not produce that vivid and exalted conception of the
Divine artist, as it does not connect him with the use or result of the
action. To place in the Sun the dwelling of God, gives us at once a mag
nificent idea of that glorious luminary and of the Being who dwells
enshrined as it were in his dazzling splendor. It corresponds with
Psalm xi. v. 4, where it is said "The Lord's throne is in heaven.

92 THE SUN — GRAND HIEROGLYPHIC
And Isaiah Ixvi. " Thus saith the Lord, the heaven is my throne and
the earth is my footstool.
This contact with Deity accords with the ascription of a Deified,
or God-reflected animate nature, to the Beings enjoying it. This
belief seems to be connascent with the human soul. In various forms
we trace it among the chief nations of both continents, and find it
continually reviving as the spontaneous feeling of men in every age,
and escaping from the blight of cities and sectarianism to the cher
ishing arms of Nature and of Poetry.
While the dogmatism of priestcraft, which speculates in the mys
teries of human or personal incarnations and dresses up allegorical
myths of the Sun under the names of Osiris, Apollo, Bacchus, Ado
nis, Atys, Mithra, or Christ ; confounding the human with planetary
incarnations of the Divine essence, seeks to deprive us of the enno
bling and consoling presence of those living symbols of God which it
asperses as inanimate ; science and art through a thousand paths lead
us back to this primeval faith.
Astronomy requires the Sun as the energizing pivot of our planetary
orbs, as the central and unitary focus, distributor and arbiter of
attraction called gravity. Chemistry and Physiology require the
Solar ray and its effects of heat, light, and electricity, for the evolu
tion of every form of mineral, vegetable, or animal existence, from
the least to the greatest, from a crystal of salt to the organism of a
Buonaparte or Washington. Cohesion, elective affinity, and organic
assimilation are all results of the action of the Sun on the earth, and
of combinations of the Solar ray with the materials of the three
kingdoms or series of nature.
The senses, the affections, the intellect of man are thus indebted to
the Solar activity for every object which excites, gratifies, and
develops them ; nay, they may be fairly considered as themselves
results of Solar action, since their existence and manifestation is
utterly unknown to us except in and through organisms or bodies ; the
experiences of sleep-waking dreams, fevers, cerebral concussions,
drowning, &c, not constituting the slightest exception, since what
ever changes then occur in the relations of the soul with its organ
ism, a relation of some sort continues just as positive^ as in our
ordinary waking and healthy state.
Anthropology even proceeds to calculate the influences of climate
and geographical position, or, in other words, the various influences
of the Solar ray, in Germany, in Malacca, in Ethiopia, in Massa-

AND PLANETARY REPRESENTATIVE OF GOD. 93
chusetts, on the characters and passions of man, as natural history
computes the analogous developments in the characters of the ani
mal and vegetable creatures of the different zones, latitudes, and
longitudes. Art is not only indebted to the Solar action for all its materials,
for all its models, for all the conditions in which it works, but, at
least in one department, the pictorial, through the invention of
Dague^re and Sir John Herschel, who have succeeded in transferring
all the* colors of the spectrum, it employs the Sun directly as the ex
ecutor of its most accurate works.
We now then proclaim it as a fact, ascertained and confirmed uni
formly in every sphere of human experience, that the properties of
the Solar ray are, like our own nature, compound ; at once physical
and psychical, and so far as their action warrants any inferences
concerning the being whence they emanate, that being must be com
pound of soul and body — body not gross like those of our earth, but
subtile and etherial, like heat, light, and electricity. It is equally
certain that this Solar being, though by no means to be confounded
with the infinite God, who is to us expressed through him, inasmuch
as he is but one of the myriad " flock of the starry fold ;" is to our
planet the chief representative of God, or the principal mediator
through which the Deity expresses himself to us in his creative, pre
serving, and energizing action, whose properties may be thus sum
med up :
Energizing distribution of all movement by attraction.
Universal providence
Distributive justice.
Economy of means.
Unity of system.
Let us proceed with our proofs, that the ancients, that is to say,
that we, in our former existences, (since all races and generations
are but the expressions of the same planetary life, modified by the
circumstances of their birth and education,) were well acquainted
with this sublime truth.
The nineteenth psalm tells us that " the heavens declare the glory
of God." Now, Rabbi Moses, a very learned Jew, says that the
word Saphar, to declare or set forth, is never attributed to things
inanimate. Hence he concludes that the heavens are not without
some souls, which, says he, are no other than those blessed in
telligences which govern the stars, and dispose them into such let-

94 COINCIDENT INTUITIONS OF THE CHRISTIAN FATHERS.
ters as God has ordained ; declaring unto us men, by means of this
writing, what events we are to expect ; and hence this same writing is
called by all the ancients, Ghetab Hamelachim, the writing of the
angels. This is evidently an allusion to astrology, about which I
shall say nothing, because I know nothing, and am not proud enough
to mistake my ignorance for superior science. This writing of angels
is however so plain, that we all may read its beautiful characters
wrought on each flower, engraved on every tree,' throughout that rich
mosaic of the natural kingdoms wherewith the stars have dowered
their sister Earth.
We shall yield no blind submission to authority on this transcend-
ant and yet simple problem, which is open at once to our heart and
reason, but we shall pay just deference to the intelligence and intui
tive consciousness of our own race, in proceeding to state the opin
ions of Father's of the Christian Church, who coincided with the
ancient poets and philosophers, and with the most learned and acute
of the schoolmen, and with the common voice of millions, in the faith
that the celestial bodies are animated by certain divine souls. See
Jerome's exposition of the sixth verse of the first chapter of Eccle-
siastes ; Origen's book " on Principles," which says that the celestial
bodies must be animated, because they are said to receive the man
dates of God, which is only consentaneous to a rational nature;
Eusebius' Theological Solutions ; Augustine's Enchiridion ; Albertus
Magnus "De Quatuor Cooequsevis ;" Thomas Aquinas, "De Spirituali-
bus Creaturis;" Johannes Scotus,"Super Secundo Sententiarum ;" the
learned Cardinal Nicholas Cusanus and Aureolus, who was inclined to
venerate the celestial bodies with outward worship, and to implore
their favor and assistance ; to which we can only object, the futility of
all outward worship, save that of hearty striving and of truly loving,
and the wasteful and morbid character of all mere spiritual senti-
mentalism, whatever its object, either human or divine — since it is
an introversion of our passions, which consume and exhaust them
selves, instead of producing beneficent results.
Last, let us mention one of the wisest and best of the ancient
Christians — the Platonic bishop Synesius, who, in his third hymn,
sings thus :— " Thee, Father of the worlds, Father of the zones,
artificer of Gods, it is holy to praise ! Thee, O King, the intelli
gences sing to thee ; the Cosmagi, those fulgid eyes and starry minds
round whom the lustrous sphere bodies dance, hymn blessings. All
the races of the blessed sing thy praise, those who are in the world,

LOCAL DESTINIES AND TUTELAR GENII. 95
the Zomc, and the Azonic, who are around the world, wise itinerants
stationed as illustrious pilots, and which the angelic series pours
forth. Thee, too, the renowned genus of heroes celebrates, which,
by occult paths, pervade the works of mortals, both the souls which
incline not to the regions of mortality, and those which descend into
dark terrestrial masses."
In another part of the same hymn he says :— " I have invoked the
ministrant Gods that possess the Thracian soil, and also those that
in an opposite direction govern the Chalcedonian land."
How far more lovely and sacred nature becomes to us when we
feel ourselves thus girded around by ministering spirits : limited and
feeble human creatures, our vision soon grows wearied of peering
into the infinite, and we fain would rest from the awful contempla
tion of life's eternal source without lapsing into mere materialism.
Here the planetary host come to our aid, and lower still and nearer
to our homes, involved perhaps with us in local destinies, come
the tutelar genii of the earth, whose presence mystically conse
crates each mountain, grove, and stream.
In another part of his hymn, Synesius says : " that incorruptible
intellect, divinely emanate, is diffused through the whole world,
convolves the heavens, and preserves the universe with which it is
distributed in various forms. One part to the stars, another among
the angelic choirs, another bound to earth."
For man to deny animation and soul to the planets and suns, of
whose coincident vital forces he is himself a minute individual ex
pression, is as if one of the little corpuscles which the microscope
shows moving about in a drop of blood should deny animation and
soul to us, and infer that we are impelled by some external force
when we move, because it never saw any animated insect so large.
The great astronomer, Kepler, in his "Harmonices Mundi," favors
the doctrine that there is a soul of the universe, (i. e., of our plane
tary group,) and considers its special residence to be fixed in the
Sun as the centre of our world, whence, by communication of the
Solar rays, which are in the place of spirits in an animated body, it
is propagated into all the amplitude of the world.
The globe of the earth, says he in another place, is a body such
as that of some animal, and what its own soul is to the animal, the
nature which he investigates will be to the earth. He sees proceed
ing from the body of the earth things analogous to those which proceed
from animal bodies. For as these produce hairs on the superficies of

96 ANALOGIES OF THE EARTH BODY WITH THAT OF MAN.
the skin; thus also the earth, moss, grapes, plants, trees and
vines, which on its hills and mountains, wave like long tresses. In
the skin are generated little worms, and in the hair, lice— thus doth
the surface of the earth produce insects, reptiles, and marine mon
sters. As the animated body produces tears, mucus, and the wax of
the ears, thus also the earth produces bitumens and oils. As the
bladder secretes urines, thus likewise mountains pour forth rivers.
And as the body produces excrement of a sulphurous odor and cre
pitus also which may be inflamed, so the earth produces sulphur, sub
terraneous fires, thunder and lightning. And as in the veins of the
animal, blood is generated, and together with it sweat, which is eject
ed from the pores of the surface ; so in the veins of the earth, metals,
fessils, and a rainy vapor are generated. And cap. 7, p. 162, after
having shown that there is in the earth the sense of touching, that it
respires, and is subject, in certain parts, to languors and internal vi
cissitudes of the viscera, and spoken of the subterranean heat sus
tained in its interiors, he adds that a certain image of the Zodiac is
resplendent in this soul, and therefore of the whole firmament, and
is the bond of the sympathy of things celestial and terrestrial. Other
writers to whom we would offer- (especially to Bernardin St. Pierre,)
incense of our grateful reverence, have explored superficially this
fertile realm of instructive and fascinating analogies.
In the mountain chains ahd their rocks we find the osseous frame
of the earth. What indeed more strikingly recalls to us the spine
of an animal body than the continuous chain of Rocky Mountains,
Andes, and Cordilleras, on the Western coast of the American con
tinent ; whilst the Alleghanies and the Blue and White ranges
farther East correspond to the sternum and ribs : analogous distri
butions prevail on the Eastern hemisphere, though their location is
less symmetrical in comparison with the shape of animal bodies.
As the bony frame furnishes the fulcrums of motion, and confers
on our bodies an element of stability, permanence, and symmetry, so
are mountains and rockbound coasts in many uses the elements of
stability to the soil which they protect from the aggressions of the
ocean and of river courses, and which they uphold from the abyss of
fire which glows beneath the Earth crust at the depth of a few miles.
To Animals and Man they extend a similar protection. They
preserve in their strongholds and fastnesses, accessible only to enthu
siasm or despair, the last of martyr races which flee before exter
mination.

SPHERICAL PHYSIOLOGY. 97
Collected round their summits, in their caverns, and peopling the
little world of verdant meadow lake and plain, which lie nestled
above stupendous precipices, we find with the bear and the chamois,
the last Indian, and the last free Swiss, or Spaniard, or Circassian ;
vindicating their hearths and their altars against the English, the
Moor, the Austrian, or the Russian, who have placed their glory in
the murder of nations. Thence in more propitious years the martyrs
redescend and reclaim their paternal inheritance.
The circulation of water courses over the Earth, presents on its
extended surface, as we look from the heights of mountains or the
parachute of balloons, the same arborescent appearance which
anatomy unfolds to us in the bloodvessels which permeate animal
tissues, and which the eye discerns in the blue meandering veins of
the skin in delicate temperaments. The uses or functions of these
are precisely analogous to those of streams over the soil, which they
maintain plastic and moist for the evolution of vital movement,
whilst a similar relation obtains between the insensible perspiration
of the skin and the vapors which rise from the surface of the
Earth. In regard to the uses of man, the waters furnish facilities of
travel and circulation, corresponding to those of organic circulation,
and while bones and mountains separate, rivers and bloodvessels
unite. In the form of the Earth we observe the same great princi
ples which first present themselves to the anatomist. It has its
two symmetrical halves, the Eastern and Western hemispheres. It
spreads its land out at the North like a broad-chested man — and the
Peninsula of Kamschatka is like a right arm corresponding to that
of Aleutia on the North Western extremity of America. Between
the two hemispheres roll the great oceans, as in the body ; the
heart, aorta, and great centres of circulation, between the right and
left sides. On the South we find the Continents of Africa and
South America gradually tapering off like an Eastern and Western
leg, and at the extremity of each, large islands and smaller, as if to
correspond to the feet and toes of the Globe. In the Earth, so far as
it is accessible to our researches, that is, on its superficies ; we find
similar relative proportions of land and water to those which obtain
in the solids and fluids of animal bodies, the fluids greatly predo
minating. Magnetism discovers to us round every animal body a circum
scribed aura corresponding with the terrestial atmosphere. In its
Northern or temperate regions, the Earth expresses her life in those

98 ORGANIC HARMONIES OF THE EARTH.
races characterized by the predominance of intellect and ambition,
and in the torrid zone those which are ruled by the affections, where
love reigns supreme ; this corresponds to animal physiology, since it
is in the upper or thoracic region" of the head, chest, and organs apper
taining, that the functions of intellection are performed, and the
forces evolved which give the measure of superiority and the
faculties of conquest, whether by the arm and hand, as in the
sphere of physical force and skill, or in the voice, which is the
organ of spiritual conquest. The lower or pelvic region is on the
contrary that of the minor passions of love and maternity, since
there are located the generative and gestative organs, and there are
concocted the subtlest fires of life.
But the most important of all analogies is that of the moving or
energizing principle, Attraction ; which, manifesting itself in different
forms and degrees, co-ordinates the planetary revolutions round
their solar centre, determines the elective affinities observed by
chemistry, those of organic assimilation, and then those of all the
senses, affections, and conditions of spiritual approximation ; con
necting sphere with sphere by such delicate transitions, that every
line of demarkation wears an .arbitrary aspect. This is an immense
subject, and must be reserved for a separate treatise. The strongest
proofs of organic life in the Earth are not drawn, however, from the
consideration of special analogies with the animal bodies known
to us, which must all have a certain vague and not strictly logical
character, from the distinctness of the spheres of Planetary Beings,
from those of the little creatures which tenant the superficies of a
planet, and constitute the ultimate expressions of its life. However
similar or dissimilar the parts of the planetary body to our own,
the chief thing to be considered is, whether its parts stand and
act towards each other in harmonious co-operation, and produce
unitary results.
We find the following thoughts in the Siris of Bishop Berkely, p.
131 : — " Such is the mutual relation, connection, motion, and sym
pathy of the parts of the world, that they seem as it were animated
and held together by one soul ; and such is their harmony, order, and
regular course, as shows the soul to be governed and directed by a
mind. It was an opinion of remote antiquity, that the world was an
animal. The Egyptians, according to the Hermaic writings, thought
all things did partake of life, which was also currently believed
among the Greeks ; and they attributed to it an inward sense or feel-

PROCESSION OF SPIRIT THROUGH CREATED BEINGS. 99
ing, as well as appetites and aversions ; and that from all the various
tones, actions, and passions of the universe, they supposed one
symphony, one animal act and life to result."
Iamblicus, the successor of Plato, declares the world to be one ani
mal, in which the parts, however distant from each other, are never
theless related and connected by one common nature ; and he teaches
what is also a received notion of the Pythagoreans and Platonics,
that there is no chasm in nature, but a chain or scale of beings
rising by gentle uninterrupted gradations from the lowest to the
highest, each nature being informed and perfected by the partici
pation of a higher, each lower nature being a receptacle or sub
ject for the next above it to reside and act in.
The Platonic philosophers hold that intellect is the very life of
living things, the first principle and exemplar of all from whence, by
different degrees, are derived the inferior classes of life ; first, the
rational, then the sensitive, after that the vegetable ; but so as in the
rational animal there is still somewhat intellectual, again in the
sensitive there is still somewhat rational, and in the vegetable some
what sensitive, and, lastly, in mixed bodies, as metals and minerals,
somewhat of vegetation. By which means the whole is thought to
be more perfectly connected ; which doctrine implies that all the
faculties, instincts, and motions of inferior beings, in their several
respective subordinations, are derived from and depend upon intellect.
Thus the Platonists traced the divine principle through the grades
of its incarnation in material forms, commencing at the unitary cen
tre and terminating in the multiform periphery of nature, that their
thoughts might ascend and descend, like the angels which Jacob saw
in his vision on the ladder which reached between earth and heaven.
The progress of the exact sciences now enables the chemist and
comparative physiologist who commences in the lowest grade of nature's
periphery and travels upward through his synthetic classifications to
a unitary source of life, to confirm in detail these intuitions of the
human mind in earlier periods.
Both Stoics and Platonics, continues Iamblichus, held the world to
be alive, though sometimes it be mentioned as a sentient animal,
sometimes as a plant or vegetable. But in this, notwithstanding
what has been surmised by some learned men, there is no atheism.
For so long as the world is quickened by elementary fire or spirit,
which is itself animated by soul and directed by intelligence, it fol
lows that all parts thereof originally depend upon and may be reduced

100 PASSIONAL HARMONY OF THE STARS.
unto the same indivisible stem or principle, to wit : " a Supreme mind,
— the concurrent doctrine of Pythagoreans, Platonics, and Stoics."
From this eminence we see the heavenly bodies vitalized by their
informing souls, and their orderly motion the result of this vitality,
the planets moving harmoniously round the Sun, not merely urged, by
a centripetal force, but from an animated affection for the principle
and fountain of their light, and a desire of partaking as largely as
possible of his influence and power."
Let us compare with these testimonies of the Ancient Sages, that
of the New Testament, and the Apostle Paul.
Hebrews 2, V. 3, he says, *isr£i voofASv xaTKjfnO'dai vovg uiuvas gr^wi
6eov sis to (ai) sx (paivofAevwv to. j3Ksiro^sva. ysyovsvai.
Through faith we understand that the iEones were framed by the
word of God, in order that things which are seen might be generated
from such as cannot be seen.
The English version renders aiovaj, worlds, which is obviously in
correct. Palil here speaks of the iEones thus explained by Irenseus,
in his second book against the heretics. According to the Valen-
tinians, whose doctrines are of Chaldaic origin, all created things
are the images of the iEones resident in the fullness of Deity.
Thus Paul speaks of them as framed by the word of God, in order
that things visible might be generated from the invisible. Accord
ing to the Chaldeans, the iEones are Gods, and the Potential exem
plars of the physical universe, and Paul makes the generators or
artisans of the visible world endowed with that productive power
which characterizes divine natures.
Again in the epistle to the Ephesians, chap. 1, v. 21, Paul says
that God has exalted Christ far above every principality and power,
and might, and**dominion vitegaw a^ir rai sgouoiatf xai ouvaiAswtf xai xugio-
tiitoj ; and in the 6th and 12th verses, he conjoins with principalities
and powers, the rulers of the world.
Ignatius, also, in his epistle ad Trallianos, speaks of the Angelic
orders, the diversities of archangels and armies, the differences of the
orders characterized by might and dominion, of thrones and powers,
the magnificence of the iEones, and the transcendency of Cherubim
and Seraphim. This language was not mere extravagance, but con
veyed different meaning to those whom Paul and Ignatius addressed,
and who were familiar with the theory of the Celestial hierarchy, as
unfolded in the Zend religion, formulized by Zoroaster, and propa
gated through all the most enlightened nations of the East, and fami-

PRIVILEGE OF THE INFINITELY SMALL. 101
liar to the Jews at that period. Farther still Paul uses, in speaking
of these celestial powers, planet souls, and others, the very names
by which they were known to the Valentinians, as in the passage
" For I am persuaded that neither death, nor life, nor angels, nor
principalities, nor powers, nor things present, nor things to come,
nor height, nor depth, nor any other creature shall be able to sepa
rate us from the love of God," &c.
Here is an evident distinction between angels and principalities
and powers, which are beings so exalted that Paul cannot find any
thing more to say of Christ, than that he is raised even above them.
He co-arranges ouLwfia xai /Sadotf, height and depth, with principalities
and powers, and Bathos is a Valentinian name of one of the iEones.
It may excite in us some surprise to find Christ brought into this
comparison with planet souls, and exalted above them, since the
human sphere, in which Christ was incarnate, is evidently one or
more full degrees below the planetary in the scale of being ; but this
is explained by the law of the Contact of Extremes? which seems to
be universal in Nature, and which links with the Pivot the inferior
terms of a Series.
Thus the individual man, by his very title of infinitely small in the
universe of being, may come into more immediate relations with God,
the infinitely great, than the superior intermediate creatures, which is
confirmed by our most sacred experience, and coincides with the
harmonious incarnation of the Divine nature in the person of our
Spiritual Chief.
In the first Epistle to the Corinthians, ch. viii. v. 5, Paul says,
" Though there be that are called Gods, whether in heaven or on
earth (as there be Gods many and Lords many,") thus admitting the
existence of a plurality of Gods, though as well as the heathens he
believed that one God only was Supreme, and the Father of all
things. Dionysius the Areopagite, in the second chapter of his
treatise on Divine names, alluding to this, says : — " Again, from the
Deific energy of God, by which everything according to its ability
becomes Deiform, many Gods are generated, in consequence of which
there appears to be a separation and multiplication of the one
Supreme God, nevertheless God the chief and superessentially Su
preme is still one God, remaining impartible to the Gods distributed
from him, united to himself, unmingled with the many, and void of
multitude." This was in a transcendent manner understood by Paul.
Proclus, in his commentary on the Parmenides of Pluto (fifth book),

102 DISTINCTION BETWEEN GODS AND HEROES.
speaking of the divine unities, says, " Whichever amongst these you
assume, it is the same with the others, because all of them are in
each other, and are rooted in the one. For as trees by their sum
mits (roots) are fixed in the earth, and through these are earthly,
after the same manner also divine natures are rooted by their sum
mits in the one, and each of them is a unity one through unconfused
union with the one itself." Similar are the words of Christ :— " I
am in the Father, and ye in me, and I in you."
Similar vestiges of the Platonic theology might easily be discovered
in other religions as well as the Jewish and Christian, and its uni
versality clearly demonstrated. Omitting this at present, let us
observe respecting this theology, that the deification of dead men,
and the worshiping men as Gods, form no part of it in its genuine
purity. Of this we may satisfy ourselves from the writings of Plato,
the Golden Pythagoric verses, and Plutarch's treatise on Isis and
Osiris. The Golden verses teach that the Immortal Gods be
honored first as they are disposed by law ; afterwards the illustrious
heroes, comprehending angels, and daemons, properly so called, and
lastly the terrestrial daemons, i. e., such good men as transcend in
virtue the rest of mankind.
And Plutarch forcibly shows the impiety of this confusion of men
with Gods.
" Those, therefore, he says, who think that things of this kind (fabu
lous stories of the Gods as if they were men) are but so many com
memorations of the actions and disasters of kings and tyrants, who,
through transcendency, virtue, or power, inscribed the title of divinity
on their renown, and afterwards fell into great calamities and misfor
tunes ; these employ the most easy method, indeed, of eluding the
story, and not 'badly transfer things of evil report from the Gods to
men, and they are assisted in so doing by the narrations themselves.
For the Egyptians relate that Hermes was with one arm longer than
the other ; that Typhon was in his complexion red, but Orus white,
and Osiris black, as if they had been by nature men.
" Farther still they also call Osiris a commander, and Canopus a
pilot, from whom they say the, star of that name was denominated.
" The ship likewise which the Greeks call Argo, being the image of
the ark of Osiris, and which, therefore, in honor of it is become a
constellation, they make to ride not far from Orion and the dog, of
which they consider the one sacred to Orus, but the other to Isis.
" I fear, however, that this (according to the proverb) is to move

CAUTION NOT TO PULL THE GODS OUT OF HEAVEN. 103
things immovable, and to declare war not only against a great length
of time, but also against many nations and families of mankind who are
under the influence of divine inspiration through piety to these Gods ;
and by transferring from heaven to earth such great and venerable
names, and thereby shaking and dissolving that worship and belief
which have been implanted in almost all men from their very birth, would
be opening great doors to the tribe of atheists, who convert divine into
human concerns, affording large license to such impostures as those
of Euemerus of Messina, who devised certain memoirs of an incredi
ble and fictitious mythology, inscribing all the received Gods, without
any discrimination, by the names of generals, naval captains, and
kings, who lived in remote periods of time.
" The great actions of Semiramis are still celebrated by the Assy
rians, and those of Sesostris in Egypt ; and though the Phrygians
even to the present time call all splendid and admirable actions
Manic, because one of their ancient kings, named Manis, or Masdes,
was a brave and powerful man; and farther still, though Cyrus
among the Persians, and Alexander among the Macedonians, pro
ceeded in their victories as far almost as to the boundaries of the
earth, yet they only retain the name of good kings, and are remem
bered as such, and not^as Gods."
Reprobating the impiety of making the Gods to be things inani
mate, as was common with Latin writers of the Augustan and sub
sequent ages of the decline and fall of the empire, he says, " Men
should be careful and very much afraid lest, before they are aware,
they tear in pieces and dissolve divine natures (or rather the ideas
of such on which the human soul reposes,) into blasts of wind,
streams of water, seminations, accidents of the earth, and mutations
of the seasons, as those who do make Bacchus to be wine and Vul
can flame, or the poet who says of reapers : ' Then when the youth
the limbs of Ceres cut.' For these men do not in any respect dif
fer from those who should conceive the sails, the cables, and the
anchor of a ship, to be the ship's crew, and the helro, the pilot, the
yarn and web to be the weaver, or the bowl and the ptisan to be the
physician. It is, however, from these things and these uses that we
are led to conceive those beings as Gods who both use and impart
them to us, and supply them perpetually and without ceasing.^
" Nor do we conceive that the Gods who bestow these are different
in different countries, nor that some of them are peculiar to the Bar
barians, but others to the Grecians, nor that some are Northern and

104 ' PIETY OF PLUTARCH AND OF JULIAN.
others Southern ; but as the Sun and Moon, the heavens, the land and
the sea are common to all men, yet are differently denominated by
different nations ; so the one reason that adorns these things, and the
one Providence that administers them, and the ministrant powers that
preside over all nations, have different appellations and honors as
signed them according to law by different countries.
" Of those also that have been consecrated to their service, some
employ obscure and others clearer symbols, not without danger thus
conducting our intellectual conceptions to the apprehension of Divine
natures. For soulsf deviating from the true meaning of these sym
bols, have slipped entirely into superstition, and others again, flying
from superstition as a quagmire, have unawares fallen upon atheism
as on a precipice.
" Hence, in order to avoid these dangers, it is especially necessary
that, resuming the reasoning of philosophy as our guide to mystic
knowledge, we should conceive piously of all that is said or done in
religion." The Emperor Julian, in his controversial treatise, speaks with
much respect of the Hebrews and their legislator, remarking that
they had accurate and venerable laws pertaining to religion, and in
numerable precepts which require a most holy life and deliberate
choice. " But when the Jewish legislator forbids to his nation the
serving of all the Gods, and enjoins the worship of one whose por
tion is Jacob, and Israel the Jine of his inheritance, he omits to add,
I think, ' you shall not revile the Gods ;' the detestable folly and
wickedness of those in after times, who, wishing to take away all
iseverence from the multitude, thought that not to worship should be
followed by 'blaspheming the Gods."
He also blames the Christians that " they had cast aside reverence
to every nature more excellent than man and the love of paternal in
stitutes.',' It were difficult now to decide how far this is the protest of
enlightened conservatism against jhe icononoclastic mania of ignorant
and conceited radicals, of narrow and destructive superstitions ; and
how far it is only the poet spirit of the past, whose autumn dirges
wail around the broken arch and architrave of temples whose worship
is departed, which henceforth shall know no other incense than the
breath of ; wild flowers sown by " Time, the beautifier of the dead,
adorner of the ruin," over their moss grown walls ; shall hear no other
anthems than the " breeze rustling their garland laurels," or some By
ron harp that loves the grave of heroes, calling its brothers from the

POETRY, PIETY, AND CHARITY VS. CIVILIZATION. 105
world of shades, like Rachel weeping for her children, who will not
be comforted because they are not. We need not ask how much of
just censure on the innovators, how much of natural but vain regret
for institutions now no longer divinely ministering to the heart of the
people, and therefore yielding to that transformation whence nothing
earthly is exempt, but which, like setting suns that fling their last
radiance on high mountain peaks, and light them with gold and purple
long after the valleys are shrouded in night ; are still divine realities,
illuming the minds and glowing in the hearts of saints and heroes
after they are dark and eold upon the common* level of humanity.
It is certain that the Christian religion (as we elsewhere demonstrate)
is but another form and nomenclature of the same primeval Mithriac
or Solar religion which served as the basis of the Grecian, Phoenician,
Egyptian, and other ancient forms of worship — all corrupted in dif
ferent degrees by those mythologies of human incarnations which
Plutarch so justly censures. The Christian religion, in passing from
the Eastern cradle to ruder climes and peoples, has lost much of that
rich completeness as a theory of spiritual natures which belongs to it
in common with other Solar religions, and which was well known and
felt by Paul and the early Christian fathers, yet this is more a result
of modern civilization, of social and political changes, than of any
deficiency in the spirit and its doctrines. The poetry and the piety
of life die under the grinding slavish toil of the modern proletary,
ever struggling, often vainly, against* absolute starvation. Individu
ality of character, the dignity of the human soul, and the free ex
pansion and expression of its thought and feeling, are destroyed, are
crushed under the steam pressure qf an age* of machinery, which
crowds whole populations into its mines and factories, or hurries them
piled in carts over the country to agricultural labors, in which they
share no other interest than a subsistence more precarious than that
of the horse or ox — without homes or social charitfes. The social
masses of modern times, at once deprived of instruction, and cut * off '
by the brutalizing conditions of their constant and monotonons physi
cal toil from the life of intuition, can scarce be said to have a relig
ion. What they have is little more than the fear of Hell, vague
notions of a terrible future, which deter them from seeking in the
grave a refuge from their oppression. " God's possible is (taught by
his world's loving, and they have learned to doubt of both."
And if it is thus with the poor oppressed classes, that the poetry
of religion, the worship of Beauty, that consecrated each classic

106 PAINS OF INDUSTRIAL DENTITION.
grove and mountain of old Greece, finding throughout nature medi
ating spirits which clasped earth in the embrace of heaven, and
charmed our mortal life: has withered before the development of in
dustry in our reckless competition, it is scarcely better with the op-
pressbr, for when " human cupidity locks the chain round the ankle of
the slave, divine justice rivets the other end round the neck of the
tyrant." The engrossing cares and gross materialism of our dollar
worship, leave its votaries nothing higher or more beautiful than
sensual comforts. This slavery and this tyranny are alike misfor
tunes : they are not individual crimes, no one is to blame for them ;
they are institutions into which men are born : they are social dis
eases connected with the organic growth of society, in that period of
its crude and incoherent structure which corresponds to the denti
tion of the individual child. It is a period of general martyrdom, in
which the spiritual life of the race is sacrificed to the development of
material industry, to the acquisition of those instruments of that
machinery of industry, art, and science, by which man is enabled to
chew nature — that is, to conquer and assimilate to himself her forces
and resources, and on the basis of an immense and universal luxury
thus acquired, to commence, untramelled, his true spiritual develop
ment, amid those social harmonies which compose his essential des
tiny, and which, until this conquest and harmonious arrangement of
material interests, must remain the object of his vain aspirations.
It is the organization of labor, its increased production, immense
economies, and just distribution tof profits to the producers. — It is
the new impulse which it gives to all human energies by freely adapt
ing each capacity to its various functions, as they are revealed by the
compass of attraction. — It is the social confidence and good will, and
the satisfaction of those hearts now pining in isolation, or wrung with
disappointment, or recoiling from the general treachery which springs
from conflicting interests, that, enabling man " to love his brother
whom he hath seen, will teach him to love God whom he hath not seen.
Then, with or without the aid of ancient creeds and doctrines of
philosophy, all the poetry of. natural religion will gush from the in
tuitions of humanity. " A spirit shall breathe in the blast of the
mountain, and tune its voice to the roll of the fountain." Love, Law,
and Beauty will pervade, with equal and benignant sway, society
and nature, and then again, as in the olden time, shall our fair
mother earth and all the living host of stars pour their spheral har
monies on our purely attuned spirits, and the sons of God descend
0

SPONTANEOUS WORSHIP OF HARMONY. 107
again to visit the daughters of men, "for the earth shall be filled
with the knowledge of the Lord as the waters cover the sea."
Will these spontaneous expressions of the religious sentiment, in
a happier and more enlightened future, coincide with the forms and
doctrines of the ancient Greek or Persian 1 We do not expect it,
since other expressions are possibly, more rich and more significant
of our spiritual affections than any which could exist during epochs
when the worship of the Gods was not intimately associated with pro
ductive and attractive industry. Ages soiled with violence and
treachery, struggling with disease and misery, distracted by national
and civil wars, which have never co-ordinated harmoniously the three
elements of human life, — Sensation, and its luxuries ; Affection, and
its groups ; Intelligence, and its distributive order, — but in which
rival passions have despoiled the heritage of the Lord, and mutually
defeated their own aims, however they may have been less unfor
tunate at some periods and among some nations than others ; could
never furnish institutions worthy to serve as models for the harmonic
periods when love to God and the neighbor are begotten of every re
lation which human beings sustain towards each other through har
mony of interests.
There must also in the future continue to be many forms and
modes of religion determined by national and individual distinctions
of character, which require different symbols an dexpressions ; yet
these will differ from the intolerant and incoherent creeds of the past
and present, because religion will t^ien be understood essentially of
the life, and not of creeds, doctrines and forms : the sentiment of
Deity, though manifold in the minds of men, is one in all hearts
alike ; as the light of the Solar ray, the analogue of truth, divides and
subdivides its spectrum into many colors, endowed with different^
properties, whilst the heart or calorific ray, correspondence of love,
remains one and the same. The quarrels of religions hitherto liave
been personal quarrels, either arising out of factions amongst, the
priesthood, or connected with the superstitions of human incarnations
or exclusive inspirations. There have been religions, so called^ of
Jesus, of Mahomet, of Zoroaster, of Moses, and many others ; in
whose contentions the question has not been about the performance of
duties, the expression of love in uses, scarcely even of principles of
belief, but about the names of their chiefs and leaders. Yet there is
one sublime and luminous exception, in the universal tolerance de-

108 THE SUN : CENTRE OF RELIGIOUS UNITY.
termined by the unitary influence of the Sun, where He has been re
cognized as the representative of the Supreme God to our planet.
'" No religious persecutions are known to have been practised until
after" this pure light of -natural religions was obscured by the inven
tions of priestcraft and its personal incarnations.* A general toler
ance and good will extended even to the corrupted religions which
retraced to it their common origin, as those of Egypt, Greece, and
Asia Minor.
The Peruvians, who perhaps maintained the worship of the Sun
more unmixed than any other people, extended a religious hospitality
to the local Deities of their conquered nations, and gave to their
images places contiguous to the temple of the Sun in their great capi
tal; by this conciliation effecting a compound conquest, at once physi
cal and moral.
Here then is a unitary centre of Nature, of all the sciences, and
all religions ; the same for the past, the present, and the future of
humanity ; to whose practical worship in attractive production and
festive agricultural labors, we shall return, when we have exhausted
the fallacies of privileged idleness, and the empty metaphysics of
theology ; and preferring the plain common sense of nature, to the
black letter wrinkles in the brain of venal priests, allow the eyes of
the spirit to look through the eyes of the body, and confess the
luminous revelation of God in the sensuous body of his Solar
incarnation. * For the personal incarnation and pivotal character of Christ, see the section
on "Christ the Solar Man." All these incarnations on our own plane of life
are necessarily subordinate to those of the Suns and planets, and the men to
whom divine properties have been preeminently ascribed. Osiris, Bacchus,
Manco-Capac, or Jesus, have never obtained more than the limited recognition
of a sect, and this not generally until their death or personal absence permitted
the sorry and fallacious process of idealizing to begin, and made it convenient
for ambitious churchmen to use with impunity the prestige of their names.
Meanwhile but one Sun is known, as at the beginning, and the influences of
the Sun or Solar Ray are sensible to all men, and throughout the animal and
vegetable creation, and demonstrable by the commentaries of our positive or
physical sciences. We cannot arbitrarily ascribe to the Sun as to a deceased
person such attributes as may be convenient to the interests of a class, and we
can always correct the errors of our imaginations by the evidence of our
senses. The attributes of the Sun will form the subject of my 4th section.

APPENDIX.

CUSTOMS OF WORSHIP AMONG THE ANCIENTS.
So great an apprehension, says Dr. Stillingfleet, had the Heathens
of the necessity of appropriate acts of divine worship, that some of
them have chosen to die rather than give them to what they did not
believe to be God.
When it was proposed to offer incense and prostration to Alexan
der, Calisthenes vehemently opposed it, as that which " could con
found the difference of human and divine worship, which had been
preserved inviolable among them."
The Greeks, Plutarch tells us, thought it a mean and base thing
for any of them, when sent on an embassy to the kings of Persia, to
prostrate themselves, because this was only allowed among them in
divine adoration. Isocrates reproaches the Persians for doing it,
because they herein showed that they despised the Gods rather than
men by prostituting their honors to their princes. Herodotus men
tions Sperchius and Bulis, who could not with the greatest violence
be brought to give adoration to Xerxes, because it was against the
law of their country to pay divine honor to men.
And Valerius Maximus says the Athenians put Timagorus to
death for doing it, so strongly did they feel that the manner of wor
ship which they used to their Gods should be preserved inviolate and
sacred. Wherever then this impiety has been committed, their theology is
not to be accused as its cause, but their forgetfulness of its sublimest
dogma, the ineffable transcendency of the first God, as taught its
most ancient promulgators, Orpheus, Pythagoras and Plato. In
regard to their prayers and sacrifices, Sallust, in his treatise on the
Gods and the world, speaks thus. " The honors which we pay to the
Gods are performed for the sake of our advantage ; and since the
Providence of the Gods is everywhere extended, a certain habitude
and fitness is all that is requisite in order to receive these beneficent

110 INTELLIGENT SYMBOLISM.
communications. But all habitude is produced through imitation and
similitude. Hence temples imitate the heavens, but altars the earth ;
statues resemble life ; prayers imitate that which is intellectual, but
characters, superior ineffable powers ; herbs and stones resemble mat-
' ter ; and animals which are sacrificed, the irrational life of our souls.
But from all these things nothing happens to the Gods beyond what
they already possess, for what accession can be made to a Divine
nature? But a conjunction with our souls and the Gods is by these
means^produced." Of the principle of sacrifices, he gives the fol
lowing mystical explanation :
"Prayers accompanied with sacrifices become animated words, the
words indeed not animating life, but life animating the words. Add
too that the felicity of everything is its proper perfection, but the
proper perfection of everything, consists in conjunction with its cause.
And on this account we pray that we may be conjoined with the Gods.
Since, therefore, life primarily subsists in the Gods, and there is also
a certain human life, but the latter desires to be united to the former,
a medium is required, for natures much distant from each other can
not be conjoined without a medium. And the medium must be simi
lar to the connected natures. Life, therefore, must necessarily be
the medium of life, and hence men of the present day that are happy,
and all the ancients, have sacrificed animals. And this indeed not
rashly but in a measure accommodated to every God, with many other
ceremonies respecting the cultivation of Divinity."*

* It seems to us that Sallust has very fairly stated the doctrine of mediation,
but has made an illogical application of it to sacrifices, since here it is not life
but death that is made the mediation. Thus it seems to have been regarded
by Pythagoras, who is said to have condemned all sacrifices of blood to the
Gods, but to have encouraged those of flowers, fruits, and especially that every
one should offer works of his own hands, the results of his industry, intelli
gence, and skill, whereby he or she entered into co-action with the G-ods.
Surely our minds and hearts are most truly directed towards the Gods and
their benefits through our enjoyments and sympathies, through the medium of
those whom we love and those creatures which delight us by that beauty and
harmony of being which represent to us the Divine hfe in them. Nor can I
consider a natural expression of love and trust or thankfulness violently or
treacherously to quench the enjoyment of any living creature; and though we
have no power absolutely to destroy life, yet it would seem more reverent
towards the Gods to respect those forms which they have already given to it.
If it were ever an act pleasing to the Gods to take life, it would seem to be

TRANSCENDENT MNEMONICS. Ill
In regard to statues and their worship, the elegant Maximus
Tyrius thus observes. "It appears to me that our discourse has no
need, in regard to the thoughts composing it, of certain Phoenician or
Ionian or Attic or Assyrian or Egyptian characters ; but human
imbecility devised these. marks, in which inserting its dulness, it
recovers from them its memory. In like manner a divine nature has
no need of statues or altars ; but human nature being very imbecile
and far distant from Divinity, devised these symbols, in which it
inserted the names and the renown of the Gods. Those", therefore,
whose memory is robust, and who are able by directly extending their
soul to heaven to meet with Divinity, have perhaps no need of statues.
This race is, however, rare among men, but few of whom are not in
want of this kind of assistance.
" For Divinity, indeed, the father and fabricator of all things, is
more ancient than the Sun and the heavens, more excellent than time
and eternity, and every flowing nature, and is a legislator without law,
ineffable by voice or invisible by the eyes. Not being able, however,
to comprehend his essence, we apply for assistance to words and
names, to animals, and figures of gold and ivory and silver, to plants
and rivers, to the summits of mountains and to streams of water ;
desiring indeed to understand his nature, but through imbecility call
ing him by the names of such things as appear to us to be beautiful.
And in thus acting we are affected in the same manner as lovers who
are delighted with surveying the images of the objects of their love,
and with recollecting the lyre, the dart, and the seat of these, the

rather that of creatures either destructive and pernicious to others, or sickly
and miserable in themselves ; since we should then seem to invoke the Divine
powers to more harmonic expressions of their own essence in the transforma
tions to which we should be accessory.
Every form of joy and beauty is in its life a permanent mediator of Divine
Influx to its fellow-creatures, and the chief and most acceptable of all sacrifices
to the Gods must be to hve ourselves a beautiful, harmonious, and joy-diffusing
life. To their eternal energy we owe the homage of our productive industry, to
their wisdom that of the harmonious and orderly arrangement of our concerns,
and to their goodness we owe the homage of affection towards all the crea
tures whom they have given us to love : to their superiority our reverence, to
their condescension our beneficent charity, and to their purity temperance and
the sacrifice of all things whioh impede the movement of the Spirit by derang
ing its organism.

112 CELESTIAL STATUARY. t
circus m which they ran, and everything in short which excites the
memory of the beloved objects.
" What then remains for me to investigate and determine respect
ing statues 1 Only to admit the subsistence of Deity.
** " But if the art of Phidias excites the Greeks to the recollection of
Divinity ; honor to animals, the Egyptians ; a river others, and fire,
others, I do not condemn the dissonance ; let them only know, let
them only love, let them only be mindful of the object they adore."
And la'stly, the Emperor Julian, in a fragment of an oration or
epistle on the duties of a priest, has the following remarks on reli
giously venerating statues. " Statues and altars and the preserva
tion of unextinguished fire, and in short all such particulars have
been established by our fathers as symbols of the worship of the
Gods ; not that we should believe that these symbols are Gods, but that
through these we should worship the Gods."
" For since we are connected with body, it is also necessary that our
worship of the Gods should be performed in a corporeal manner ;
and they, indeed, have exhibited to us as the first of statues that
which ranks as the second genus of Gods from the first, and which
circularly revolves round the whole of the heavens, (meaning those
divine bodies, the celestial orbs, which, in consequence of partici
pating a divine life from the incorporeal powers from which they are
suspended, may properly be called secondary Gods.) Since, however,
a corporeal worship cannot even be paid to these, because they are
naturally unindigent, a third kind of statues was devised upon the
earth, by the worship of which we render the Gods propitious to us.
" For as those who reverence the images of kings, who are in want
of any such reverence, at the same time attract to themselves their
benevolence ; thus also, those who venerate the statues of the Gods
who are not in want of anything, persuade the Gods by this venera
tion to assist and be favorable to them.
" For alacrity in the performance of things in our power is a docu
ment of true sanctity, and it is evident that he who accomplishes the
former will in a greater degree possess the latter. But he who de
spises things in his power, and afterwards pretends to desire impos
sibilities, evidently does not pursue the latter, and overlooks the for
mer. For though Divinity is not in want of anything, it does not fol
low that on this account nothing is to be offered to him. For neither
is he in want of celebration through the ministry of words. What
then 1 Is it reasonable that he should be deprived of this ? By

MEN DESIRE TO FEEL GOD NEAR THEM. 113

*

no means : neither, therefore, is he to be deprived of the honor
which is paid him through works, which honor has been legally es
tablished, not for three or for three thousand years, but "in all preceding
ages— among all nations of the earth." To the reproaches of the
Gallileans he answers :— " How, then, do not we consider as wood
and stones those statues which are fashioned by the hands of men'?
Or do you fancy that all men are to be drawn by the nose, so
as to think that the artificial resemblances of the Gods are the
Gods themselves 1 But of royal images we do not say that they
are wood, or stone, or brass ; nor that they are the kings them
selves, but the images of kings. Whoever, therefore, loves his king,
beholds with pleasure the image of his king ; and he who is a lover of
Divinity, gladly surveys the statues and images' of the Gods, at the
same time venerating and fearing with a holy dread the Gods who
invisibly behold him."
Dio Chrysostome, upon this subject, dramatically calls Phidias to
account for making a statue of Jupiter Olympus, for attempting to re
present by something that may be seen and painted that which is
invisible and inexpressible.
Then he makes Phidias answer : — " Mankind doth not love to
worship God at a distance, but to come near and feel him, and with
assurance to sacrifice to him, and crown him ; hke children newly
weaned from their parents, who put out their hands towards them in
their dreams as if they were still present, so do men, out of the sense
of God's goodness, and their relation to him,. love to have him re
presented as present with them, and so to converse with him. Thence
have come all the representations of God among the barbarous nations,
in mountains, and trees, and stones."
Monsieur. Bernier, when at the university of the Brahmans, in
Benares, on the Ganges, proposed to one of their learned men the
question about the adoration of their idols, with which he re
proached him as a very unreasonable thing.
He was thus answered : — " We have, indeed, in our temples many
different statues, as those of Brahma, Mahaden, Genick, and Gha-
vani, who are some of the chief and most perfect Deutas (or Dei
ties), and we have also many others of less perfection, to whom
we pay great honor, prostrating ourselves before them, and pre
senting them flowers, oils, rice, saffron, and the like, with much
ceremony. But we do not believe these statues to be Brahma
or Beehm, but only their images and representations, and we
8

114 INSTINCTIVE TENDENCY TO SENSUOUS SYMBOLS.
only give them that honor on account of - the beings they repre
sent. They are in our temples, because it is necessary, in order
to pray well, to have something before our eyes that may fix the
mind ; and when we pray, it is not the statue we pray to, but he
that is represented by it." The Brahmans have also another way of
defending their worship of statues, thus mentioned by the same
author : — " That God, or that Sovereign Being whom they call Achar,
(inimitable) has produced or drawn out of his own substance not only
souls, but also whatever is material and corporeal in the universe, so
that all things in the world are but one and the same thing with God
himself, as all numbers are but one and the same unity repeated."
The Catholic worship of saints, with all its manifold absurdities,
evinces the natural tendency of the human soul to recognize grada
tions of spiritual beings and local tutelar genii, or deities. The
grossness and irregularity of their superstitious observances, however,
condemn them as monstrosities ; not only they create saints for nations
and districts, and for crafts or trades, but for diseases ; thus the
venerial has St. Roche, the falling sickness St. Cornelius, the tooth
ache St. Apollin. Also for beasts, — St. Loy is the horse leech, and
St. Anthony the swine herd. Thus the homily of the Church of
England reproaches them, " that in many points they exceed the Gen
tiles in idolatry, particularly in honoring and worshiping the relics
and bones of Saints, which prove that they be mortal men and dead,
and, therefore, no Gods to be worshiped, which the Gentiles would
never confess of their Gods, for very shame."
And after enumerating many ridiculous practices of the Catholics
in reference to these relics, it concludes with observing that they are
" not only more wicked than the Gentiles, but also no wiser than
horses, asses, or mules." A less illiberal sectarianism would be con
tent with saying that the vulgar or popular worship of the Catholics
was adapted to the senses and affections of an ignorant and unde
veloped multitude of human beings, whose imaginations, in their
necessity of finding the Divine Spirit in all things, had as yet been
but little assisted by the light of intelligence and the criteria of a
just and disciplined taste. In this the ancient Pagans, as we please
to call them, had much the advantage, since their conceptions of
Deities and of tutelar genii were developed upon a system of philoso
phical analogy, and expressed, in a mystical but pleasing and im
pressive manner, the facts and principles of natural science as then
known to them. It was a most fertile germ, whose beautiful properties

THE SUN : HIEROGLYPHIC OF GOD. 115
have excited some of our best modern minds to its culture. Dar
win's " Botanic Garden" is an aspiration towards its analogical
embodiments. When an instinct or tendency like this shows itself
so natural, so universal in the human soul, it is the part of wisdom
not to attempt its repress, but to regulate and utilize its develop
ment, by which the Gods are not, indeed, brought down to the level
of mortals, but nature elevated and spiritualized in our conceptions,
so that it becomes for us more truly a mediator of divine influence.
The Sun explains to us by analogy the nature and action of the
Supreme God. For if as the sovereign Sun is to generation, to every
thing visible and to all visive natures according to the power gener
ative of light, so it is necessary the good should be with reference to
intellect and intelligibles, according to a cause productive of truth —
if this be the case, we must say that the Sun is exempt at one and
the same time from visive and visible natures, and must admit that
the good transcends the natures that are always intellective, and also
those which are eternally intelligible.
The Sun not only imparts (says Plato) the power of being seen, to
visible natures, but also he is the cause of their generation, increase,
and nutriment, not being himself generated.
Things which are known have not only this from the good, that they
are known, but likewise that their being and essence are thence de
rived ; whilst the good itself is not essence but beyond essence, trans
cending it both in dignity and power, as the Sun surpasses all visible
natures, and perfects and generates all things by his light. Essence
and intellect subsist primarily from the good, are filled with the light
of truth proceeding thence, and obtain the participation adapted to
them from the union of this light, which is more divine than them
selves, and which through them affords in beings a similitude to that
which is first. For the light which is emitted from the Sun causes
everything visible to be Solar-form, and the participation of the light
of truth renders that which is intelligible boniform and divine.

ATTRACTIVE INDUSTRY OF THE GODS.
Let no one however think that the Gods extend such a providence
about secondary things as is either of busy or laborious nature. _ For
the Gods do not govern all things either by investigating what is fit,
or exploring the good of everything by ambiguous reasonings, or by

116 ATTRACTIVE INDUSTRY OF THE GODS.
looking externally and following their effects, as men do in the provi
dence which they exert upon their own affairs ; but preassuming in
themselves the measures of the whole of things and producing the
essence of everything from themselves, and also looking to themselves,
they lead and perfect all things in a silent path by their very being,
and fill them with Good. Neither likewise do they produce in a
manner similar to nature, energizing only by their very being, unac
companied by deliberate choice ; nor energizing in a manner similar to
partial souls in conjunction with will, are they deprived of production
according to essence ; but they contract both of these into one union,
and they will indeed such things as they are able to effect by their
very being, but by their very essence being capable of and producing
all things, they contain the cause of production in their unenvying
and exuberant will. By what busy energy, therefore, with what
difficulty, or with the punishment of what Ixion, is the providence
either of whole souls or of intellectual essences or of the Gods them
selves accomplished, unless it should be said that to impart good in
any respect is laborious to the Gods 1 But that which is according
to nature is not laborious to anything. For neither is it laborious
for fire to impart heat, nor to snow to refrigerate, nor in short to
bodies to energize according to their own proper powers. And prior
to bodies neither is it. laborious to natures to nourish, generate, or
increase ; for these are the works of natures. Nor again prior to these
is it laborious to souls ; for these indeed produce many energies from
deliberate choice, many from their very being, and are the causes of
many motions by alone being present. So that if indeed the com
munication of good is according to nature to the Gods, providence
also is according to nature. And these things we must say are
accomplished by the Gods with facility and by their very being
alone. But if these tilings are not according to nature, neither will the
Gods be naturally good. For the good is the supplier of good just
as life is the source of another life, and intellect is the source of
intellectual illumination. And everything that has a primary sub
sistence in each nature is generative of that which has a secondary
subsistence.

APPENDIX ON SOLAR RELIGIONS.

117

I feel that this is delicate and dangerous ground, and I know how prone
is the human mind in its reactions from superstition and authority, to rush
into equal absurdities of philosophical self-conceit and shallow materialism.
But Jesus Christ has too thoroughly identified himself with the aspirations of
the human heart, and not only his precepts and example, but his personality,
and the mystic communion of the Spirit world into which he initiates us,
are too dear, too necessary, too much facts of our interior consciousness, and
too exclusively his own, for me to fear doing mischief by earnest awkward
ness in stating natural truths.
I aim not to diminish the faith of hearts in Jesus, but to amplify and
deepen religious sentiment in its associations, with natural science, productive
labor and man's function, as the harmonist of his planet ; therefore I strike
at spiritual sentimentalism and clerical doljbabyhood, whether it assume the
Christian dress or any other, convinced that it would be regarded with su
preme disgust by Jesus himself, who was so earnest and practical in his be
neficence and self-devotion.
The need we have of Christ arises out of the lacerating experiences of our
social discords.
Children, of whom He himself said, Of such is the kingdom of heaven ;
as long as they love and are loved, and are not outraged in that optimism,
by which they invest common things with charm ; find Nature full of God,
and have no need of other mediation than that which, perhaps, their angels
sustain, so quietly and so continuously, as to escape their consciousness.
"The Babe by ita Mother lies cradled in joy;
Glide the hours uncounted; the Sun is its toy-
Shines the peace of all Being without cloud in ita eyes,
And the sum of the world in soft miniature lies."
The proper life or world of persons, in which Christ is the Saviour, come
afterwards, in the struggle, when the tares sown by an enemy in the night
have come up, when the boy's cup of life has been drugged, and with sad
ness and madness, the man-child's head been turned. Then, amid conflict and
disappointment within and without, when the unity of the Spirit with itself
has teen broken, and its harmony with nature marred, when society appears
as a monstrous blunder, and personal destiny only a bad joke on the part of
Providence, by the cruel deception of our instincts and attractions; then we
ask for something more humane and sympathizing than the Sun, who calls
intobeino- with the same smile, the nightingale and the crocodde,the rose
or the upas • and then the claims of Christ, who lived and died for his race and
who seemed to live so near to the heart of the All Father, come home tous
with grateful mediation.

MAGIAN MAXIMS AND PARABLES,

THE FATHER HURLED NOT FORTH FEAR, BUT INFUSED PERSUASION.
Natural works co-exist with the intellectual light of the Father,
for it is the Soul which adorned the great heaven, and which adorns
it after the Father, but her horns are established on high.
The Soul being a bright fire, by the power of the Father re
mains immortal, and is mistress of life, and fills up many of the
recesses of the world.
For the fire which is first beyond did not shut up his power in
matter by works, but by mind, for the framer of the fiery world is
the Mind of mind.
For in the whole world shineth a triad, over which a monad
rules. The Paternal Mind hath sowed symbols in the souls. Having
mingled the vital spark from two according substances, Mind and
Divine Spirit, as a third to these he added Holy Love, the venera
ble charioteer uniting all things :
Filling the soul with profound love.
The soul of man will in a manner clasp God to herself : having
nothing mortal, she is wholly inebriated from God, for she glories
in the harmony under which the mortal body exists.
0 man of a daring nature ! Thou subtle production !
For thy vessel the beasts of the earth shall inhabit.
Since the soul perpetually runs and passes through all things in
a certain space of time, which being performed, it is presently com
pelled to run back again through all things and unfold the same
web of generation in the world : as often as the same causes return,
the same effects will in like manner be returned.
The most mystic of discourses informs us that the wholeness of
the Sun is in the supramundane orders ; for there a Solar world and
total light subsist, as the oracles of the Chaldeans affirm.

APPENDIX ON SOLAR RELIGIONS. 119
Direct not thy mind to the vast measure of the earth ; for the
plant of truth is not upon ground— nor measure the measures of the
Sun-collecting rules, for he is carried by the eternal will of the
Father, not for your sake. Dismiss the impetuous course of the
moon, for she runs always by the work of necessity. The progres
sion of the stars was not generated for your sake. The wide aerial
flight of birds is not true, nor the dissection of the entrails of vic
tims ; they are all mere toys, the basis of mercenary frauds. Flee
from these, if you would open the sacred paradise of piety, where
virtue, wisdom and equity are assembled.*
Stoop not down to the darkly splendid world in which continually
lies a faithless depth ; and Hades, cloudy, squalid, delighting in
images unintelligible, precipitous, winding ; a blind profundity al
ways rolling, always espousing an opacous, idle, breathless body.
Stoop not down, for a precipice lies below the earth, drawing un
der a descent of seven steps, beneath which is the throne of dire
necessity. Let fiery hope nourish you in the angelic region.
The fire-glowing conception has the first rank, for the mortal who
approaches the fire shall have light from God ; for to the persever
ing mortal, the blessed immortals are swift.
Explore the river of the soul, whence or in what order, having
become a servant to body,*you may again rise to the order from
which you descended, joining works to sacred reason.
Every way to the unfashioned soul extend the reins of fire.
Let the immortal depth of your soul lead you, but earnestly ex
tend your eyes upwards.
Who knows himself, knows all things in himself.
If you often invoke me, you shall see all things darkening ; for
neither does the convex bulb of heaven then appear, nor do the stars
shine ; the light of the moon is hidden, the earth stands not still,
but all things appear in thunders. (This reproves the abuse of
prayer as the negation of effort.)
The most ancient of all things is God, for he is uncreated ; the
most beautiful is the world, because it is the work of God ; the
greatest is space, for it contains all that has heen created ; the
quickest is the mind ; the strongest is necessity ; the wisest is time,
for it teaches to become so ; the most constant is hope, which alone
* By this is understood that the kingdom of Heaven lies within us, and
respects the state of our hearts and affections.

120 MAGIAN MAXIMS AND PARABLES.
remains to man when he has lost everything'; the best is virtue,
without which there is nothing good.
It is the decree of the most just God, that men shall be judged
according to the good or evil which they shall have done. Their
actions will be weighed in the balance of equity. The good will
dwell in light.
Honor thy Father and thy Mother, if thou wishest to live eternal
life. Such as thou art unto thy Father, such shall thy children be unto
thee. Honor the aged, and let the youngest always yield to the oldest.
Never speak ill of the dead.
Marry in thy youth. This world is but a passage : it is neces
sary that thy son should succeed to thee, and that the chain of being
should be preserved unbroken.
When thou eatest, give also to the dogs to eat.
It is forbidden to quit a post without the permission of the com
mander. Life is the post of man.
Avoid the multitude of men going in a herd.
Go not out when the lictor passes by.
Temperance is the strength of the mind ; man is dead in the in
toxication of wine ; man is not in safety, except under the buckler
of wisdom.
Man in society is neither happy under the yoke of tyranny nor
under the relaxation of too unbridled a liberty. It is best to obey
chiefs, who are themselves subject to the laws.
Hate not each other because you differ in opinion ; rather love
each other ; for it is impossible that in such a variety of sentiments
there should not be some fixed point on which men ought to unite.
We ought not to become answerable for others, as we can hardly
be answerable for ourselves.
That we may not betray ourselves, it is necessary to learn the
art of being silent. He who knows not how to be silent, knows not
how to speak.
Never lie, it is infamous, even when falsehood may be useful.
Keep not withrbad women ; they will corrupt thy body and like
wise thy mind.
Seek not to seduce the wife of any man.
The pleasures of this world are but of brief duration ; virtue only
is immortal.

APPENDIX ON SOLAR RELIGIONS. 121
Let thy mind, thy tongue, and thy thoughts be unsullied.
Never make known what thou intendest to do, that in case of
failure thou mayest not be derided.
Foresee misfortunes, that thou mayest strive to prevent them ;
but whenever they happen, bear them with magnanimity. It is the
very height of calamity not to be able to support it.
In affliction, offer up thy patience to God ; in prosperity, pay
unto Him thy thanks.
True happiness consists in a competence of the world's goods,
health, and the approbation of a good conscience.
To be insensible to the sufferings of our fellow-creatures, is the
most dangerous disease of the soul.
Day and night, think of doing good. Life is short. If when
thou oughtest to benefit thy fellow-creatures to-day, thou delay8Bt
till to-morrow ; make atonement.
He who sows the ground with care and diligence, acquires a
greater stock of religious merit than he could gain by the repeti
tion of 10,000 PRAYERS.
In the spring of every year, a festival was celebrated, destined to
represent the primitive equality and the present connection of man
kind : the stately kings of Persia, exchanging their vain pomp for
more genuine greatness, freely mingled with the humblest, but most
useful of their subjects. On that day the husbandmen were admit
ted, without distinction, to the table of the King and his satraps.
The monarch accepted their petitions, inquired into their griev
ances, and conversed with theuuon the most equal terms. From
your labors, he was accustomed to say, we receive our subsistence.
You derive your tranquillity from our vigilance ; since therefore, we
are mutually necessary to each other, let us live together as brothers
in concord and love.

THE GUEBERS
Have persisted in the religion taught by Zoroaster from very
remote antiquity. In the suburbs of Ispahan some»inhabit a small
village, called Guaradab. They are oppressed and degraded by the
Mahommedans there as well as in the province of Commaria, where
they pay dearly for the limited tolerance extended toward them.
Some have migrated to Surat and Bombay, where they live in

122 THE GUEBERS.
peace, honored for the sanctity and purity of their morals, adoring
one only God, praying towards the Sun, reverencing fire, detesting
idolatry, and expecting the resurrection of the dead and the last
judgment. Travellers speak of the Persian Guebers as by no means free
from ignorance and superstition, as poor and simple in their habits,
mild and humble in their manners, tolerant, charitable, and labo
rious. They have no beggars among them, but are all artisans, work
men, and assiduous cultivators of the soil.
They esteem agriculture, not only as a beautiful and innocent
profession, but as noble in society and meritorious before God.
It is one of their religious doctrines that man was placed on the
earth to cultivate and adorn it as well as to populate it.
They hold that labor is prayer, and their creed places amongst the
virtuous actions, to plant a tree, and to clear a field.
As a consequence of these principles, so ancient that they have
been elsewhere forgotten, they eat no beef : neither the ox which
helps the ploughman, nor the cow which gives milk. They spare
the domestic cock which calls them up at sunrise, and esteem the
dog honorably for his care of the herds. They kill all insects and
pernicious creatures as a religious duty, and for the expiation of
their sins — a more sensible and useful species of penitence than has
been practised by their neighbors, the Hindoos.
The Guebers are everywhere good citizens ; their residences are
distinguished at a glance. Their ancient country, once renowned
for its fertility, has become a desert under the law of Mahomet,
which joins contemplation with despotism.
They are courteous to strangers of every nation ; they do not
speak before them of their religion, but they condemn no one, their
maxim being to keep on good terms with all the world, and to avoid
offences. They hate all conquerors in general, and entertain a special de
testation of Alexander, as one of the greatest enemies of the human
race. They trust their account against the Mahommedans to Provi
dence, and console themselves by an ancient tradition, that their
religion.will regain the ascendancy, and at a future day be professed
by all the people of the world. With this article of their creed,
they connect that vague expectation common to so many nations, of

APPENDIX ON SOL'AR RELIGIONS. 123
illustrious persons who are to come in the latter days to render men
happy and prepare them for the great renewal of all things.
A severe discipline and morality governs the interior of their
households. They marry only the women of their own religion and
their own nation ; they allow neither divorce nor bigamy, but in
case of sterility, a second wife is allowed at the term of nine years,
without separating from the first.
Wherever they are tolerated, they submit to the national juris
diction, but live together under the special administration of one of
their own elders, who is referred to as a magistrate.
They have also priests, who call themselves descendants of the
ancient Magi, and whose hierarchy is centered in a Sovereign Pon
tiff, or Destour, a name signifying law of laws.
The priests are not distinguished from the people by their dress,
and scarcely by their superior knowledge* They care for the sacred
fire, impose penitences, receive confessions, give absolutions, and
sell each month sacred fire for private dwellings, and the urine of
the cow, which is used in purifications. They pretend still to pos
sess books received by Zoroaster from Heaven, and have, at least,
very ancient commentaries ; but they cannot read.

ZOROASTER.
Zoroaster was of the royal line of Persia. His father was
dethroned by Phul, king of Assyria. Finding Persia prosperous,
Zoroaster disbanded troops raised against Phul, concealed his birth,
and travelled over Asia. Disgusted with sophism and superstition,
he desired death : meditating in a desert for 20 years, he came to the
conclusion that there could be but one God : that this God had given
him a soul which would surely survive his body, to be rewarded or
punished. The author of Numa Pompilius makes him speak thus. My
heart told me that God was good : that the evil I saw upon the
earth could not be his work — that it must then have been produced
by a maleficent spirit, the enemy of God and man. I detested this
being. I adored my Creator. I adored him in the most glorious
of his works — in the Sun ; radiant emblem of his power, of his lustre ;
above all, of his beneficence. I saw that this Sun causes harvests to
grow for the Scythian, for the Persian, for the Syrian, for all the

124 ZOROASTER.
people of the earth, differing among themselves as to their modes of
worship. I concluded that this God, sovereignly indulgent, loves all men —
sustains those who calumniate him, pardons weakness, and pun
ishes persecution.
Certain of these eternal truths, I thought them too great a benefit
for me to enjoy alone : I thought myself obliged to spread them. I
issued from my desert. I said to the people, Love God, and love
one another ; adore the Creator in the Sun, torch of the world, and
inspire the soul of all. "Be pure in your thoughts, in your words,
in your actions. Do good to all men, whatever their refigion ; live
and die faithful to your kings ; pay the taxes without murmuringj
cultivate the soil ; for to labor is to serve God ; and when you are
in doubt whether an action is good or bad, refrain. I dispersed
the numerous disciples who followed me, saying to them, love
peace, remain with your families. The God whom I declare, forbids
you to expose yourselves for men.
Fleeing from the deadly persecution of Sardanapalus, I found in
a cave in the deserts of Arabia these words inscribed : " I have
here the book of the sacred law, the Zend-Avesta, which you wrote
under the inspiration of Oromazd. The time is not yet when this
book, emanating from God, is to be known of mortals. Thy religion
will still be long the object of popular hatred."
But a second legislator, bearing thy name, shall arise in the fulness
of time. He will be conducted to this cave and find here thy sacred
book, and publishing it to Asia, he will place it on the throne where
it will be the rule of the nations. For thee, thy work is done. Take
thy road towards Phoenicia, brave the stormy sea ; seek in the west
a quiet clime, where thy name less known, shall not surround thee
by persecutors. Thus wills Oromazd — obey and murmur not.
SUN WORSHIP IN PERU.
The most renowned of the Peruvian temples, the pride of their
capital and wonder of the empire, was at Cuzco ; Corichancha, or
the place of gold.
It consisted of a principal building and several chapels and infe
rior edifices, covering a large extent of ground in the heart of the
city. A Spaniard, who saw it in its glory, assures us that there
were but two edifices in Spain at all to be compared with it.

. <¦¦*

APPENDIX ON SOLAR RELIGIONS. 125
Its admirable interior was like a mine of carved and polished gold.
On the western wall was emblazoned a human face, looking forth
from amidst innumerable rays of light, which emanated from it in
every direction. The figure was engraved on an enormous massive
plate of gold, thickly powdered with emeralds and other precious
stones. It was so situated in front of the great Eastern portal that
the rays of the morning Sun fell directly upon it on its rising, light
ing up the whole apartment with a celestial effulgence, reflected
back from the golden ornaments with which the walls and ceiling
were everywhere encrusted. Every part • of the interior glowed with
burnished plates and studs of gold, of which were formed the cor
nices of the walls, and a broad belt or frieze let into the stone-work,
encompassing the whole exterior of the edifice. Adjoining the
principal structure were several smaller chapels. One was conse
crated to the Moon, as mother of the Incas, whose effigy was delin
eated like that of the Sun, on a vast silver plate, covering nearly
one side of the apartment. The decorations of the building were
all of silver, as suited to the pale light of the beautiful planet. A
Ghap.el was dedicated to the host of stars who formed the bright
court of the sister of the Sun ; another to his dread ministers, the
thunder and the lightning ; and a third to the rainbow, whose many-
colored arch spanned the walls of the edifice with hues almost as
radiant as its own.
All the plates, the ornaments, the utensils of every description,
appropriated to the uses of religion — even the subterranean aque
ducts and reservoirs, and the agricultural implements used in the
gardens, were of gold or silver. Twelve immense silver vases
stood on the floor ofthe great saloon, filled with grain of the Indian
corn. The gardens sparkled with flowers of gold and silver, and
various imitations of the vegetable kingdom. Animals also were to
be found there, among which the Lama, with its golden fleece, was
most conspicuous.
These houses of the Sun were the reservoirs into which flowed all
the streams of public or private benefaction throughout the empire.
Robbed by the Spaniards and shorn of their splendor, their venera
ble edifices still attracted the spoiler, who found in their dilapidated
walls an inexhaustible quarry for the erection of other buildings.
On the very ground once crowned by the gorgeous Corichancha,
rose the stately church of St. Dominic.

.*.

126 SUN WORSHIP OF PERU.
Fields of maize and lucern now bloom on the spot which glowed
with the golden gardens of the temple, and the friar chants his
orisons within the consecrated precincts once occupied by the chil
dren of the Sun. The inferior temples, most of which were conse
crated to the deities of conquered nations combined in the Peruvian
empire, amounted to three or four hundred. At the Corichancha
alone, not less than 4,000 functionaries ministered ; and unfortunate
was the Indian noble, who at some time in his life had not made
his pilgrimage to the Peruvian Mecca.
The Inca, on .one of the great annual festivals, proceeded to the
environs of Cuzco, attended by his court, and in the presence of all
the people turned up the earth with a golden plough or an instru
ment that served as such, thus consecrating the occupation of the
husbandman as one worthy to be followed by the children of the
Sun.— (From Prescott's History of Peru.)
See record of a similar custom at the Persian court. — Page 121.
The Peruvian dynasty, of which Mr. Prescott, assisted by the
manuscripts of Sarmiento, has given us historical conceptions re
plete with interest, seems to have been the strongest and most
complete autocracy on record. Though imposing obedience by con
straint, it provided so thoroughly for the social as well as the mate
rial necessities of its people, as nearly to have engendered liberty
through the perfection of despotism, and to have realized for its
subjects contentment, in identifying their wills with the Supreme
Will of a monarch who gloried in their well-being.
Establishing Sun worship as the unitary religion, it proceeded
thence to establish unity in all its departments, admitting subordi
nate varieties.
Let us review some of these unities in government, in industry,
in routes of communication, in conquest, in population, &c.
The Peruvian kingdom was unitarily composed of many tribes
or nations of Indians, distributed into four great sections, whence
four roads proceeded to the four corresponding sections of Cuzco,
the capital, each peopled from its corresponding province ; and as
these people preserved their national costumes, Cuzco presented a
social miniature of the whole country.
The people was distributed in decades, each tenth man having su
pervision over his decade, and being under obligation to see that they
enjoyed their legitimate rights, to solicit aid in their behalf from

THE SOLAR DYNASTY IN PERU. 127
government, and to bring offenders to justice ; in default of which
he himself incurred the penalty of the guilty.
These decades in turn entered into bodies of 50, 100, 500, 1,000,
and 10,000, with each an officer exerting general supervision over
those beneath, and the higher ones having authority in matters of
police ; besides which were regular tribunals and magistrates in
each town or commune, with jurisdiction over petty offences.
All held their authority and received their support from the
Crown, by which they were appointed and removed at pleasure.
There was no appeal from one tribunal to another; they were
obliged to determine every suit within five days, and were subject
to the investigations of a general patrol. Each court, besides, re
ported its proceedings to that above it, and so on through the vice
roy of each nation, they reached the monarch, who, seated at the
centre of his dominions, could look abroad to their most distant ex
tremities, and review and rectify any abuses in administration.
The Inca was a lineal descendant from Manco Capac and Mama
Oello, reputed children of the Sun, who founded the Peruvian dy
nasty, — the nobility and great rulers were all of his family— he
united the civil and ecclesiastical powers, and blasphemy against
him, as against the Sun, was punished with death.
INDUSTRIAL UNITIES.
The lands were divided into three portions — one for the Sun, sus
taining the priests and ceremonial of worship ; one for the Inca and
expenses of government ; and the third for the people, distributed
per capita equally — as much as could be sown with 150 pounds of '
Indian corn to each married couple, the same being added on the
birth of each male child, and half that quantity on the birth of each
female child, but taken away again if they died or removed.
The service of tillage for the priests ,took precedence of all others ;
next came the service of public charity for the old, the sick, the
widow and the orphan, and also on the lands of soldiers engaged in
actual service ; then the people worked each man his own, and
lastly, they were assembled to till the lands of the Inca with festive
songs and dresses. A similar arrangement obtained in manufac
turing labors.
The flocks of Llamas were not private property, but held in the
name of the Sun and the Inca, and their wool stored in public maga
zines, whence it was distributed to the women of each household

128 APPENDIX ON SOLAR RELIGIONS.
according to its wants. Government officers entered each dwelling,
saw that the weaving was faithfully executed, and that eaeh family
was warmly clothed, and then employed the females in manufac
tures for the Inca. None but the sick and decrepit could be idle.
A small portion of each community were instructed in the useful
and ornamental mechanical arts, and the artisans were supplied by
government with their materials. Both artisans and agriculturists
while employed in government service, were maintained at the pub
lic expense. The rotation of persons employed was such that none
were overburdened ; and the Spanish historians confess that even
the most wearing and unwholesome labors as those of the mine's,
were so discretely arranged as to occasion no detriment to the health
of the laborer ; a striking contrast to his fate under the Spanish
rule. SOCIAL PROVIDENCE OF CONSERVATION.
A large surplus of provisions usually remained in the royal or
government granaries, and from this the people were supplied in
seasons of scarcity, and relief afforded to unfortunate individuals.
The Spaniards, on their arrival, found these magazines stored with
all the various products and manufactures of the country, with
maize, coca, quinua, woollen and cotton stuffs of the finest quality;
vases and utensils of gold, silver and copper ; in short, with every
article of luxury or use within the compass of Peruvian skill ; the
grain, in particular, was often in quantity sufficient for the con
sumption of the adjacent district during several years. Exact in
ventories of all were made and transmitted to the Inca. None of
the people could either become rich or suffer from destitution, but
all enjoyed a competence. No mendicant was tolerated, but public
assistance freely rendered when required, and involved no humilia
tion like that of our alms-houses or private charities, since it was
only distributing back the fruits of that labor which the people had
rendered to the unitary stores.
The Spaniards are emphatic in their testimony that no people
could have appeared more contented with their lot, or devoted to
their government. . UNITIES OF CIRCULATION.
A unitary system of roads traversed the country in all directions,
both lowland and mountain — sometimes over sierras buried in snow,
sometimes cut for leagues together through solid rock ; rivers were
crossed' by bridges that swung suspended in the air; precipices

THE SOLAR DYNASTY IN PERU. 129

scaled,by stairways hewn out of the native bed; ravines of hideous
depth filled up with solid masonry. That from Quito through
Cuzco south, are estimated at 1500 to 2000 miles in length. Its
breadth was 20 feet. It was built of heavy flags of freestone, and
in some parts at least, covered with a bituminous cemento harder
than the stone itself.
The lowland road was a raised causeway on a high embankment,
defended on each side by parapets, and planted with shade trees
and odoriferous shrubs. All along these roads, at distances of 10
or 12 miles, were erected tambos, or caravanseries ; and on the great
routes to the capital, small buildings, five miles apart, where run
ners were stationed to forward government dispatches and articles
for the use of the court, so that fresh fish from the ocean 300 miles
distant were served at the royal table. No insurrection or inva
sion could occur on the remotest frontier before tidings were con
veyed to the capital, and the imperial armies on their route to sup
press it. UNITIES OF WAR AND CONQUEST."
The nation was always engaged in frontier wars, and extending
its domain over its barbarous neighbors, offering them no other ulti
mate than the worship of the Sun, or war. Yet they always
sought first to persuade and attach them by acts of condescension
and kindness, by conciliatory negotiations and presents to the lead
ing men ; like the luminary which they adored, operating by the
potency of gentleness.
Rotation of service arixl regular drills twice or thrice a month in
each village, made a whole population of soldiers. A Peruvian
monarch could bring into the field at once 200,000 men organized
in regular gradation, whose general direction was assigned to some
experienced chief of the blood royal, or taken by the Inca in person.
So perfect was the provision for their march, in the public maga
zines, that the imperial armies traversed the country from one-ex
tremity to the other, with as little inconvenience to the inhabitants
as would be created by a procession of peaceful burghers or a mus
ter of holiday soldiers for a review. Arrived in the enemies' coun
try, the troops were allowed to commit no unnecessary outrage on
persons of property. " We must spare our enemies," said a Peru
vian prince, " or it will be our loss, since they and all that belongs™
to them must soon be ours."
The first step after the conquest of a country was to introduco
9

130 APPENDIX ON SOLAR R LIGIONS. t
there the worship of the Sun, to erect temples, %nd dazzle the peo
ple by a splendid ceremonial, while the images of the gods of the
conquered were removed to Cuzco, and established in one of » the
temples to hold their rank among the inferior deities of the Peruvian
pantheon. Here they remained as hostages, and with them were
carried the chiefs of the nation and their families for a time suffi
cient to learn the language of the capital, become familiar with the
manners and customs of the court and general policy of the govern
ment. They received from the sovereign such marks of fa or as
might be grateful to their feelings and attach them to his person ;
then they were sent again to rule over their tribes but leaving their
eldest sons to grace the court of the Inca, and be hostages for their
fidelity. Ex lorations of the soil and products of the conquered
country were immediately made, a census taken, and the lands dis
tributed as above described in Peru. Afterwards, if disaffection
appeared, a large part of the population, amounting it might be to
more than 10,000, were removed to a distant quarter of the king
dom occupied by vassals of undoubted fidelity to the crown, while a
like number of these last was transplanted to the territory left va
cant by the emigrants.
Thus a population was composed of two distinct races, regarding
each other with an eye of jealousy, which effectually checked any gen
eral mutiny, while gradually the influence of the well affected would
prevail, as it was supported by the royal authority and the silent
working of the national institutions.
Hardly had one generation passed av^ay before the different
tribes mingled in harmony as members of the same community.
Yet the different races continued to be distinguished by their differ
ence in dress, [like the flowers which expand their varied liveries
of color under the same sunbeam.]
Care was taken in locating the emigrants, to select climates and
soils the most congenial with their own, and furnish every opportu
nity for resuming their accustomed occupations, while "by special
privileges, immunities and marks of favor, the government sought to
reconcile them to their lot, where they were settled for life.
unity of Language
The Quichua, language ofthe court, capital and surrounding coun
try, richest and most comprehensive of the South American dialects,
was taught throughout the land, arjd even to the humblest classes ;
audit was intimated atthe same time that no one unacquainted with
this tongue should be raised to any office of dignity or profit.

THE SOLAR DYNASTY IN PERU. 131
The Curacas or chiefs became familiar with it during their resi
dence at court, and on their return home conversed in it amon*
themselves. Their followers imitated the example, and thus the
Quichua gradually became the language of eleganceltnd of fashion ;
and while each province retained its peculiar dialect, a unitary me
dium of communication was established between the inhabitants of
each part of the country and those of every other.
SOCIAL AND DOMESTIC UNITIES.
Polygamy was the custom among the nobles — monogamy among
the people. On an appointed day of the year, all those of marriage
able age, which was estimated at 24 for the males, and 18 or 20 for the
females, were called together in the great squares of their respective
towns and villages throughout the empire. The Inca presided in
person over the assembly of his own kindred, and -taking the hands
of the different couples who were to be united, declared them man
and wife. The curacas or native chiefs did the same towards all of
their own or inferior degree in their several districts.
Deference was paid to the choice of parties, provided it did not
overstep their own district, at whose public charge a dwelling was
got ready for the married pair, and the prescriptive portion of land
assigned to them : thus a universal bridal jubilee was celebrated
throughout the empire. AGRICULTURAL UNITIES.
Wherever the barrenness of the soil was due to its dryness, there
water was conveyed by means of canals and stone-built subterranean
aqueducts, executed on a noble scale. One traversing the district
of Condesuyu measured between 400 and 500 miles. They were
brought from some elevated lake or natural reservoir in the heart
of the mountains, and were fed at intervals by other basins which
lay in their route along the steppes of the Sierra, crossing or passing
through rocks, mountains, rivers and marshes, like the unitary
roads. The quantity of water allotted to each occupant on these routes
was prescribed by law, and royal overseers superintended the dis
tribution, and saw that it was faithfully applied to the irrigation of
the ground.
Their steep mountains were cut in regular terraces as high as
they were cultivable, and sometimes the solid surface of rock arti
ficially covered with earth.
They sank pits of more than an acre in area in the arid soil of

132 appendix on solar religions.
the valleys, 15 or 20 feet deep, down to some moist stratum, walled
them round with sun-burned brick, manured 'them richly, and
planted them. Every inch of good soil was tasked to its greatest
power of production, while the most unpromising spots were com
pelled to contribute something to the subsistence of the people.
Everywhere the land teemed with evidences of agricultural wealth,
from the smiling valleys of the coast to the terraced steeps of the
Sierra, which, rising into pyramids of verdure, glowed with all the
splendor of tropical vegetation. UNITIES OF CLIMATE.
The formation of the country is particularly favorable to an In
finite variety of products ; its various elevations corresponding to
every degree of latitude from the equator to the polar regions ; with
a temperature which, though changing with the degree of elevation,
remains nearly the same in the same spots throughout the year.
While the summer lies in full power on the burning regions of
the palm and the cocoanut-tree that fringe the borders of the ocean,
the broad table-lands bloom with perpetual spring, and the higher
summits of the Cordilleras are white with everlasting winter. The
banana, cassava and cotton furnished staples on the lowest level,
the maize and quinoa (a grain resembling rice), and the maguey or
agave americana, on the temperate levels ; higher up, the potato,
and still beyond, mosses and the short yellow grass — pajonal, which,
like a golden carpet, was unrolled around the base of the mighty
cones that rose far into the regions of eternal silence, covered with
the snows of centuries.
The foregoing statistics of Peru develop the curious and little-considered fact,
that the form of government, whether autocratic or democratic, has no necessary
connection with the degree of liberty enjoyed by the people, but the wise or fool
ish administration of either government, everything. The Tyrolese, for example,
find their liberties little compromised by a despotic Austrian or Bavarian govern
ment, so long as their fowling pieces and hunting privileges are left them, with
their other local habits of industry and society. You may scratch all round a tooth,
provided you do not touch the nerve.
But there is not only negative liberty or non-interference on delicate points,
such as we may observe in the policy of European despots, in case of the Peruvians 
a higher degree pf positive liberty or passional and industrial expansion; (forces
excited and passions satisfied,) seems to have been reached, than any people has
hitherto succeeded in attaining for itself through the conflict or coaction of indi
viduals. There is no liberty out of harmony, and harmony is calculated in social as well
as in medical physiology from the functions and relations of passions and of char
acters as of organs and organic systems. The Peruvians were assuredly far from
harmony in any high or complete sense of lhat word, but they had a living mini
mum guaranteed their senses and affections — whose possession 'is the main fact, the
road of its attainment a mere accessory, subject to infinite modifications.

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