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/r94? 
 
 SOD 
 
 THE MYSTERIES OF ADONI. 
 
 BY S; F< DUSTLAP, 
 
 AUTHOR OF " TESTIGES OF THE SPIRIT-HISTORY OF «MAN. 
 
 "I snow you a Mystery— the 'wisdom of God' in a Mystery— the hidden- 
 wisdom !"— 1 CoK.Ji., 7; xv., 51. 
 
 )y 
 
 W I L L I A M S A NT D NORGATE, 
 
 14, HENRIETTA STREET, (WENT GARDEN, LONDON; 
 
 AND 
 
 20, SOUTH FREDERICK STREET, EDINBURGH. 
 
 M D C C C L X I , 
 
 JrfZ 
 
 J*c i/,/t&i> N^te 
 
 DISTRICT ttEUK'8 CFFlCEj 
 
 sDnm;KX 
 
 w 
 

 Entered, according to Act of Congress, in the year 1860, by 
 
 S. F. DUNLAP, 
 
 In the Clerk's Office of the District Court of the United States, foi the Southern District of New York. 
 
 W. H. TiMtfON, Stereotyper. 
 
PREFACE 
 
 "The same thing which is now called Christian reli- 
 gion existed, says St. Augustin, among the ancients. 
 . . . They have begun to call Christian the true 
 religion which existed before." — Pauthier, La Chine, 
 I. 117. Our subject is the pre-historic Jesus, the 
 Secret Gathering, the Mysteries of Religion and 
 the Religion of the Mysteries. A column of matter 
 borrowed from the Mysteries is here directed upon 
 Judaism ! To connect the Mosaic Religion with the 
 Mysteries is to wrest from the Church its position, 
 and to show that the Old Testament is the result of 
 human efforts, — the progress which God inspired the 
 human mind to attain in the midst of the ancient 
 civilization ! The Old Testament is the first offshoot 
 from the Mysteries ; the New Testament is the second. 
 The Old Testament is the work of the Reformed 
 Judaeo-Phcenician, or Rabbinical Church — the New 
 Testament is the Essene-Nazarene Glad Tidings ! 
 Adon, Adorn, Adorns, called also Bol, was the Deity 
 'in both the Old-Phoenician and the Judaeo-Phoeni- 
 cian styles of worship. 
 
 The Hebrew Religion stepped out from the noblest 
 side of the Dionysus-worship, influenced, no doubt, to 
 
 m 
 
IV PREFACE. 
 
 some extent by Persian and Babylonian ideas, but 
 still retaining the Phoenician impress. The name of 
 the Phoenician Highest God is Bal, Bol, Bui, Sadak, 
 Suduk, Adorn. This last is the Phoenician-Greek 
 Adorns, the Phoenician-Hebrew Adon, Adoni, Zadak 
 (Jupiter), Zadik (Just One). It is true that the 
 Rabbins and the modern clergy call the Hebrew 
 God's name Adon#i; but before the Rabbins added 
 their points to the text the Old Hebrew letters were 
 Adni (Adoni). The Hebrew tod (i) occupies the 
 same place in the Phoenician-Hebrew alphabet that 
 iota (i) occupies in the Greek ; iota in Greek was 
 never read ai, but i. So the Greek fixes the Phoe- 
 nician (being derived from it), and the Phoenician the 
 Hebrew. 
 
 This treatise attempts in part to restore some of 
 the Jewish Scriptures as they were prior to Musah, 
 or, before the last Revision of the Sacred Statutes ; 
 and it will enable the reader to form some concep- 
 tion of the state of the Jewish ideas before that 
 Revision of the Scriptures appeared which goes under 
 the name of Musah ! That there were other statutory 
 scriptures in vogue prior to this Revision we doubt 
 not ; and that they may have borne the name of Bal, 
 Mus, Moso, Musaiah (Musaeus), or some other myth- 
 ical name, is not impossible. Nay, we believe that the 
 name of Musah was given to laws or writings earlier 
 than the Pentateuch (?). It is remarkable that Jo- 
 sephus explains the Hebrew customs, no matter how 
 
PREFACE. V 
 
 ancient according to the Bible, by those of heathen 
 nations in the first century. 
 
 We ought to esteem truth to be the strongest of 
 all things, and that what is unrighteous is of no force 
 against it. — Josephus, Ant., Book xi. 
 
 The truth will make you free ! — John, viii. 32. 
 
 " American History knows but one avenue to suc- 
 cess in American legislation — freedom from ancient 
 prejudice!''' — Bancroft, II. 145. 
 
 " The Lord has more truth yet to break forth out 
 of his holy word ! Luther and Calvin were great 
 and shining lights in their times, yet they penetrated 
 not into the whole counsel of God. It is an article of 
 of your Church covenant, — that you be ready to 
 receive whatever truth shall be made known to you 
 from the written word of God. /,; — Robinson! s charge, 
 July, 1620. 
 
 This our second volume appears under another 
 name which indicates its particular aim. Some few 
 etymological facts will be repeated from the former 
 treatise without repeating the authority already given. 
 In this work the author relies on the authorities given 
 in the previous volume. 
 
 We generally change the Attic eta back again into 
 the Dorian a (alpha), its ancient er form. Besides 
 giving the reference from which an extract has been 
 taken, we have usually added other interesting refer- 
 ences ; connecting them by semi-colons immediately 
 after the first authority. We use, as before, Dios as 
 
VI PREFACE. 
 
 Deus. The words " Spirit-Hist." refer to u Yestiges 
 of the Spirit-History of Man.' 7 In quoting Franck, 
 our copy is Gelinek's German translation. "We insert 
 by parentheses ; but some parentheses are the origi- 
 nals. In writing we have used the expressions of the 
 original, translating them literally into English. And 
 the reader will take notice that what he reads is a 
 literal quotation, notwithstanding the quotation 
 marks are not inserted. It is a book written by 
 quotations. We have taken the liberty of sometimes 
 restoring the first h in Iahoh to its original ch ; and 
 the second h to its primal s. S softens to h in Greece 
 and Asia : Iachos, Iachoh, Iahoh. We have usually 
 read the Hebrew square letters alone ; leaving out 
 the more modern vowel-points, as they are often a 
 Rabbinical commentary upon the ancient word. It 
 was not difficult for an ancient Rabbin, Before Christ, 
 to change a n into a ft ; and the popular reverence 
 for anything "written" (scripture) prevented close 
 criticism ; or it had been perhaps acquiesced in by 
 the learned as an advance in idea, tending to an im- 
 provement upon the old religion. 
 
 The two books are one work ! It is necessary to 
 fix this statement in the reader's mind. We have no 
 wish to give an unfair reviewer the opportunity to 
 cut our work in twain and then criticise each part by 
 itself. Having made this preliminary observation, 
 the burden is thrown on any censorious critic to show 
 that he has fairly examined both volumes together. 
 
PREFACE. Vll 
 
 It would certainly be requiring too much of an author 
 that the authorities given in the first should all be quo- 
 ted over again in the second ; more especially where 
 they are massed in such numbers as to render this nearly 
 if not quite impossible. It has been a peculiarity of 
 this work, in both volumes, that the author accom- 
 panies the statement of each fact by a reference to 
 the authority for it ; the same as in a lawyer's plead- 
 ing. The accumulation of authorities therefore be- 
 comes necessarily very great, but not more so, we 
 trust, than the importance of the questions demands 
 at our hands. 
 
 The author of this treatise is a believer in Revealed 
 Religion — the Revelation by Power. That which 
 the divinely-inspired Power in men has revealed is 
 a Revelation unto us ! No matter what materials 
 these prophets have had to work with, no matter 
 that they have uttered it from within them — their 
 improvement, if you please, upon modes of thought 
 long passed away — still it is a Revelation to us ; for 
 it is the Power of G-od manifested through man ! 
 The last twenty centuries have not passed in vain. 
 We have not to retrace our steps to the point of 
 divergence between the religions of the ancient world, 
 and to begin human life anew ; what we have won is 
 ours ! We cannot go back again to the paths of 
 Arabian thought ; for it is not given to us to taber- 
 nacle in forms and customs which no longer live on 
 earth. Our life is founded in the present ; and from 
 
Vlll PREFACE. 
 
 it we must gather the sources of our own fruitful- 
 ness. Let us act in accordance with our confession, 
 and, being limited, let us confine our reasonings and 
 our assertions respecting Grod's Providence to the 
 facts within reach of human observation. Since God 
 ordained these he intended us to take account of 
 them. 
 
 It is a rule of pleading that the attorney must state 
 in his declaration only the facts out of which his 
 cause of action arises. After the facts have been 
 given the Court applies the law to the case. It is 
 this rule which we have followed in our preceding 
 volume, and continue to observe in this. We put in 
 the facts, and Human Opinion, sufficiently educated, 
 will pass judgment on them. 
 
INTRODUCTION. 
 
 THE SOURCES OF MOSES AND THE PROPHETS. 
 
 Moses will be summoned upwards, the Steward and Guardian of " the Sacred 
 Mysteries of the living God." — Philo Judaeus. 
 
 Lex et Prophetae primitus 
 Hoc protulerunt. — Ancient Christian Hymn. 
 
 If they hear not Moses and the Prophets, neither will they be persuaded if 
 one rose from the dead. — Luke, xvi. 31. 
 
 Open your ears, ye Initiated, and receive the most sacred mysteries. — 
 Philo Judaeus. 
 
 "The Mysteries were religious solemnities in which 
 no one could participate without having undergone 
 a previous ceremony of admission and initiation. 
 
 In the Orphic Mysteries, the worship of Dionysus 
 was the centre of all religious ideas. He was the 
 God from whom the liberation of souls was ex- 
 pected. All the Greek religious poetry treating of 
 death and the world beyond the grave refers to the 
 Deities whose influence was supposed to be exercised 
 in the Dark Region at the centre of the earth. 
 The Mysteries of the Greeks were connected with 
 the worship of these Gods alone. Neither the Eleu- 
 sinian nor any other of the * Established Mysteries r 
 of Greece obtained any influence upon the literature* 
 of the nation, since the hymns sung and the prayers 
 recited at them were only intended for particular 
 
X INTRODUCTION. 
 
 parts of the imposing ceremony, and were not im- 
 parted to the public. 
 
 On the other hand, there was a society of persons 
 who performed the rites of a mystical worship, but 
 were not exclusively attached to a particular temple 
 and festival, and who did not confine their notions to 
 the initiated, but published them to others and com- 
 mitted them to literary works. 1 These were the fol- 
 lowers of Orpheus, the Orphikoi, who, under the gui- 
 dance of the ancient mystical poet Orpheus, dedi- 
 cated themselves to the worship of Bacchus, in which 
 they hoped to find satisfaction for an ardent longing 
 after the soothing and elevating influences of religion ! 
 The Orphic legends and poems related in great part 
 to Dionysus Zagreus (closely connected with Demeter 
 and Cora), who was combined as an Infernal Deity 
 (Osiris) with Hades (Pluto), and upon whom the fol- 
 lowers of Orpheus founded their hopes of the puri- 
 fication and ultimate immortality of the soul ! But 
 their mode of celebrating this worship was very dif- 
 ferent from the popular rites of Bacchus. When they 
 had tasted the mystic sacrificial feast of raw flesh 
 torn from the ox of Dionysus they partook of no 
 other animal food. They wore white linen garments 
 like Oriental (Hebrew, Syrian, Arab, Persian) and 
 Egyptian priests. " — Ottfried Mutter, Hist. Greek Lit., 
 16, 230-238 j Maury, II. p. 337. 
 
 Discussion fails to convince. The author therefore 
 tried to find a point in the Bible that would be vital 
 and save talking ; — one clearly exposing the Bible's 
 point of departure. This is to be found in the word 
 Sod (a Mystery). It also means a secret gathering, 
 synod, assembly, association, communion. 
 
 1 As in the Hebrew Sacred Books. 
 
INTRODUCTION. XI 
 
 Sod 1 Iholi (the Mysteries of Iahoh) are for those 
 ivhofear him. 2 — Psalm, xxv. 14. 
 
 This is the gate of Iahoh, 
 
 Let the Zadikim (the just, the initiated, the peiests) enter through it. 
 
 — Psalm, cxviii. 19, 20. 
 
 Al is terrible in the great Sod (assembly, Myste- 
 ries) of the Kedeshirn (the priests, the holy, initia- 
 ted).— Psalm, lxxxix. 8. 
 
 And his Sod (Mysteries) are for the Isarim (the 
 good, initiated). — Proverbs, iii. 32. 
 
 We have together made sweet the Sod (Mysteries) ; 
 
 In the house of Alahim we have walked with the throng. 
 
 —Psalm, lv. 14. 
 
 Al Ihoh o-iae lano 
 
 Al is Iahoh and shines (Iar the Sun in Egypt) to us ! 
 
 Bind the feast (sacrifice) with cords unto the altar's horns. 
 
 — Psalm, cxviii. 27. 
 
 1 SOD, "arcanum." SOD means Mysteries. — Schindlers Penteglott, 1201; 
 Psalm, 1y. Septuagint. It is a singular noun with a plural signification. 
 Compare iiusTERiox, a secret; a mystery ; commonly a religious mystery. — 
 Ponnegarts Greek Lexicon, 864. "God's Mysteries." — 1 Cor., iv. 2. 
 
 We find a Mystery (Orgion) used for a part of the Mysteries, Lucian, iv. 
 268 ; it means the same as Orgia " Secret Mysteries." — Donnegan, 913. 
 
 We leave others to judge whether Araza "arcanum" ( — Seder Lason, 27) 
 is obviously derived from the Ionian Araz (Demeter), the Hebrew Arats 
 (Araz), Earth, Aras the Sun. — Compare Eraze, the Earth, u^ed as an adverb 
 by Homer. Compare Raza "arcanum." — llie Sohar, Idra Rabba, xxxii. 688. 
 Rosenroth. 
 
 2 That is, for the initiated! — Nork, Worterbuch. 
 
 Kadosh is Iahoh. — Psalm, lxxxix. 18. Kedeshim is the plural. 
 
 Tacitus, Hist., v. 5, says that the gloomy Jewish forms of worship have no 
 conformity to the rites of Bacchus which were celebrated with mirth and 
 gaiety. Tacitus differs from the Mishna, for this asserts the contrary. He is 
 also contradicted by passages taken from the Psalms of David. Tacitus lived 
 in the time of Vespasian, and the ceremonies of the Rabbis at Rome might 
 well have appeared gloomy enough to a Eoman. But Ehrmann {Beitrdge z. e. 
 Gesch. der Schulen und der Cultur tenter den Juden, p. 37) says Tacitus shows 
 great ignorance of the Jewish Religion. The Orphic Mysteries differed ^like 
 the Jewish rites) from the u popidar rites'" of Bacchus. — K. 0. Mullcr, 232. 
 The followers of Orpheus aimed at an ascetic purity of maimers, and did not 
 indulge in unrestrained pleasure. — K. 0. Miiller, Hist. Greek Lit., 232. 
 
Xll INTRODUCTION. 
 
 SODalem in Lupercis {priests of Pan ; the priests 
 alone celebrated his feast, the Lupercalian Myste- 
 ries). 
 
 SODalitas germanorum Lupercorum, quorum coi- 
 tio (Sod, Meeting, Assembly, Collegium) ante est 
 instituta quam humanitas atque leges. — Cicero, Coel., 
 11, 26. 
 
 SODalitates autem constitutae sunt sacris Idaeis 
 Magnae Matris. Epulabar igitur cum soDalibus. 
 
 SODalities were constituted in the Idaean Mys- 
 teries of the Mighty Mother. — Cicero, de Senectute, 
 13, 45. 
 
 The members of the Priest-colleges were called 
 SODales. — FrcunaVs Latin Lexicon, iv. 448. 
 
 Into their SOD let my soul not come ! — Gen., 
 xlix. 6. 
 
 Maury supposes the origin of the Mysteries of Bac- 
 chus and Demeter comparatively modern : (the sixth 
 century before Christ).— Maury, II. 316, 319. The 
 name of Abal, Bol, Baal, Epul, Apollo, was much 
 older than Dionysus, and certainly was ancient among 
 the Hebrew -Phoenicians and Babylonians. 
 
 It is clear that Judaism turned its back upon the 
 Baal or Adonis (Bacchus) worship with its groyes, 
 mysteries and festivals. — Kings and Chronicles passim; 
 Spirit-Hist., 222 ; Wisdom of Solomon, xiv. 23, Greek 
 copy. The Old Testament particularly denounces 
 " Baal (Adonis) 1 and the groves"! — Judges, iii. 7; 
 vi. 28, 25. 
 
 1 1 Kings, xiv. 15, 23 ; xv. 13 ; xvi. 33 ; 2 Kings, xiii. 6 ; xvii. 16, they 
 made two little bulls and a grove, and worshipped the Stars, and Bol (Baal); 
 xxi. 3, 7, 5 ; xxiii. 6. 
 
 Baal is Adonis.— Movers, 195, 184. Aglibal, Aglibelos (Agal or Gallus- 
 Baal). — Movers, 171. Baal had his prophets, priests, and his solemn assembly 
 or feast, like Adonis. — 2 Kings, x. 19, 20. 
 
INTRODUCTION. Xlll 
 
 The dark-colored ivy and the untrodden geove of God with its myriad 
 fruits, sunless, and without wind in all storms : where always the fren- 
 zied Dionysus dwells ! — Sophocles, Oidip. Kol., 675. 
 
 Adonis is Dionusos ! " The grove of the Golden 
 Aphrodite." — Justin, ad Graecos, p. 27. 
 
 But the Mysteries lie at the foundation of the 
 Mosaic Religion, and, consequently, are the basis of 
 our own faith. Moses was learned in all the " wis- 
 dom" of the Egyptians. 1 — Acts, vii. 22. 
 
 The things relating to Initiations and Mysteries 
 and such jugglery and buffoonery, Moses removes 
 from the sacred legislation ; not thinking it proper 
 that those brought up in such institutions as the He- 
 brew should be busied with and devoted to mystic 
 matters, to neglect the truth and pursue after those 
 things that have obtained night and darkness for 
 their lot, passing by such as are worthy of light and 
 of day ! Let no one then of those J^hat are the fol- 
 lowers and acquaintances of Mouses either be initi- 
 ated or initiate others. For each of the two, both 
 the learning and the teaching Mysteries is no small 
 profanity. For why, if these things are excellent, 
 Mustai, and beneficial, do ye, shutting yourselves 
 up in profound darkness, help only three or four 
 when you can expose the benefits to all men in the 
 full forum. — Philo, de victimas afferent., 12. 
 
 That which was secret in time was revealed. The 
 
 They cried out with a loud voice and cut themselves according to thei? 
 custom with knives and lances till they shed the blood over themselves.— 1 
 Kings, xviii. 28, 26. 
 
 1 Origen mentions the Mysteries of the Egyptians. — Origen, II. 417. Franck 
 mentions an ancient book entitled "Egyptian Mysteries." — Gelinek, 214. 
 Philo mentions the Mysteries of the Magi in Persia. — Philo Judaeics, III. 
 828. The religious philosophy of the Magi was famous under the name 
 " Oriental Wisdom." — Franck, 84. 
 
XFV INTRODUCTION. 
 
 publishing of the Mysteries scattered their doctrines 
 among the revealed religions of the Jews, Persians 
 and Hindus. " Under the influence of the Orphic 
 sect the rites of initiation began to be surrounded 
 with a secret less impenetrable." — Maury, II. 33-8. 
 
 The Old Testament is the work of men who ad- 
 hered to the views and opinions of the upper classes. 
 It leaves out the demonology of the Zendavesta and 
 New Testament, which was so popular with the lower 
 orders. Anciently a sort of state-religion existed in 
 the Orient. It was the worship of the " Ood of 
 heaven," as in Greece, Rome, Persia, Jerusalem. — 
 Nehemiah, i. 4. This Deity was called Zeus, Iupiter, 
 Alah, Aloh, Alohim, Iahoh and Ahuramazda. To 
 this nation al-cultus the Mysteries, the worship of 
 Heaven and Earth (Dionysus and Demeter), maybe 
 regarded as an appendage, just as in Greece and 
 Rome. The relationship of the Dionysus-cultus with 
 that of Bel, Iao, Iahoh or Iachoh (Iachos) is shown 
 in Movers, 547, 548, 544 ff. The identity 1 of Zeus 
 and Dionysus (Bacchus) appears on pages 109, 243, 
 244, 211, 212, 144, 194, 195, 199 of the Yestiges of 
 the Spirit-History of Man. 
 
 The doctrines taught in the Mysteries were united 
 with the old national-cultus and its fire-worship to 
 form the Old Testament in its present condition. We 
 therefore call it the offspring of the Mysteries ; be- 
 cause advanced notions of morality and religion were 
 especially taught in them. It is also the offspring of 
 Euhemerism (taught likewise in the Mysteries) and 
 
 1 Zeus sitting on the highest top of many rilled IDA. — Iliad, xiv. The sum- 
 mit of lofty Ida, and cloud-compelling Zeus: — Ida with many rills. — Iliad. 
 xiv. Zeus thundered from IDA, and sent his lightning. — Ibid., viii. Spring- 
 fed Ida, where he had a consecrated enclosure and a fragrant altar. — 
 Iliad, viii. 
 
INTRODUCTION. XV 
 
 of the legal, historical, literary, religious and social 
 experience as well as the improved culture of the 
 nation. Above all it proceeded forth from the hands 
 of the priests, the ancient clergy. The Phoenician 
 symbolik, the Oriental philosophy and the great 
 diffusion of civilization among the priest caste lent 
 their aid in the formation of the Jewish Scriptures. 
 
 u Those however among the Greeks who philoso- 
 phized in accordance with truth were not ignorant 
 of anything of those things that have been said (res- 
 pecting the Deity) ; nor did they fail to perceive the 
 chilling superficialities of the mythical allegories. On 
 which account indeed they justly despised them. But 
 as to the true and proper opinion about God they agreed 
 in opinion with us. By which thing Plato being 
 moved says it is not necessary to admit any one of 
 the other poets into ' the Commonwealth/ and he 
 dismisses Homer blandly, after having crowned him 
 and pouring unguent upon him, in order that indeed 
 he should not destroy by his myths the orthodox belief 
 respecting God!" — Josephus, Against Apion, II. p. 
 1079 ; edition Coloniae mdcxci. 
 
 " Our ears being accustomed from infancy to the 
 fictions of Hesiod and the Cyclic poets, with whose 
 fables all things resound, now the very truth is held to 
 be nonsense, but adulterated and spurious tales to be 
 the truth!'' — Sanchoniatho?i ; Orelli, p. 41 ; Eusebius. 
 
 On the basis of polytheism the ancient philoso- 
 phers constructed a different philosophy, which yet 
 made use of the language of polytheism to convey 
 its ideas. This philosophy may be called the "Wis- 
 dom school, from the prominence of the idea of the 
 Divine Wisdom as the Logos, the Strength, Intelli- 
 gence and Demiurgic-Creator. It preceded some of 
 
XVI INTRODUCTION. 
 
 the Egyptian philosophical writings which have reached 
 us ; it preceded the Book of the Dead in the shape 
 in which it is now published ; it is anterior to the 
 Old Testament as one volume ; it is prior to the Phoe- 
 nician philosophy that has reached us, and is found 
 in the midst of the Greek, Hindu and Persian poly- 
 theism. The Jewish Philo tells us that it was both 
 male and female. Accordingly we find it called 
 Amon, Neith, Ptah, Osiris and Thoth in Egypt, Taaut 
 and Kadmus in Phoenicia, Amon in the Bible (Pro- 
 verbs, viii. 30), also Adam, Thamus, Moses ; Bel and 
 Oannes in Babylon, Tao in Chinese philosophy, Or- 
 muzd's Intelligence in Persia, Brahma and Saras- 
 vati in India, Yulcan, Prometheus, Athena, Logos 
 and Hermes in Greece. " The Intelligence is God, 
 possessing the double fecundity of the two sexes." — 
 Spirit-Hist. of Man, pp. 174, 164, 228, 229, 172, 178, 
 180. Pythagoras taught that God is the Universal 
 Mind diffused through all things. The Wisdom is 
 effused from Oulom (Time, Kronos, Adoni) just as 
 the Armed Minerva issues from the head of Jupiter. 1 
 — Proverbs, viii. 
 
 " Speaks of her as the Intelligence of God. She 
 is the God-mind /" — Plato, Cratylus; Stallbaum, p. 117. 
 
 Adon, AdonIs, Atten, is the male ; Athena is the 
 female Wisdom ! Bacchus is the Divine Mind. He 
 is Adonis, the Nutritive and Generative Spirit. — 
 Plutarch, Quaest. Conviv., iv. 671, 672 ; de Iside, xl. 
 
 "Jove the Creator who made this universe." — Plato, Euthyphron ; Cary, 
 471. Jupiter is the Spirit. — Plutarch de Iside, xxxvi. "Zeus, the Offspring 
 of some great Intellect." — Plato, Cratylus ; Surges, iii. 307. " The Mind of 
 Deus."— Hesiod, Theog., 537. 
 
 Apollo (Bol, Bal-Adan, Bel-itan) is the Wisdom (at Delphi) , the Brazen Ser- 
 pent Nahusatan (Esculapius), the Male Serpent. — Matthew, x. 16. Minerva 
 is the Female Serpent. — Plutarch de Iside, lxxv. lxxi. 
 
INTRODUCTION. XV11 
 
 xxxvi. ; Movers, 25 ; Dunlap, Spirit -Hist., pp. 225, 
 198, 220. This is the Bible-religion, the religion of 
 the Old Testament, Adam and Eve are Adonis and 
 Yenus (Proserpine). — Aeschylus, Seven against Thebes, 
 140 ; Gen., iii. 20. 
 
 And they took a bullock and invoked the name of 
 Abol 1 (Abel, Bel, Bol, Bol-aten) — saying : Abol 
 (Habol, Habel, Abel, Bol), Answer to us ! — 1 Kings, 
 xviii. 26. 
 
 And Dod (David) departed, and all the people' that 
 was with him, out of Bali (city of Bol or Baal) 2 of 
 Iehudah, to make the ark of the Alohim go up 
 thence. — 2 Sam., vi. 2. 
 
 The Hebrews burned incense to Bol, to Shemes 
 (the Sun), to Irah (the Moon), to (the MazaWA) the 
 twelve Houses of the Planets, and to all the Host of 
 the heavens. — 2 Kings, xxiii. 5, 
 
 The Children of Isaral (Israel) served Baals and 
 Astarte (Yenus), and the gods of Syria, and the gods 
 of Zidon (Phoenicia), and the gods of Moab, and the 
 gods of the Children of Ammon, and the gods of the 
 Philistines. — Judges, x. 6. 
 
 1 It was the usage to write with a HE, but to read it an A. 
 7 Countries and cities bore deity-names. — Spirit- Hist., 74. 
 
SOD, 
 
 THE MYSTERIES OF ADONI. 
 
 CHAPTER I. 
 
 THE HEBREW MYSTERY. 
 
 Ich reit' ins finstre Land hinein, 
 Nicht Mond noch Sterne geben Scheie 
 
 Ich reit 7 am finstern Garten hin. 
 Die diirren Baume sausen Orin, 
 Die welken Blatter fallen . 
 
 He has departed to the banquet of the blest ! 
 This is the Lake, by Jupiter ! 
 This it is which he mentioned, and I see the boat ! 
 By Neptune, and this here is indeed Charon! 
 Hail Charon, hail O Charon, hail O Charon ! 
 
 Chaeon. 
 
 Who is for the resting places from ills and labors? 
 Who for Lethe's plain, or for the Jleece of an ass ? 
 Or for the Cerberians, or for the crows, or to Taenarus ? 
 
 Bacchus. 
 I. !!! 
 
 Charon. 
 
 Go quickly on board. For thou wilt hear 
 
 The sweetest strains when once you have dipped your oar. 
 
 Whose? 
 
 Frogs', swans', wonderful! 
 
 Give the word then. 
 
 Oop op, Oop op ! 
 
20 sod. 
 
 Choeus of Feogs. 
 Brekekekex, koax, koax ! 
 Brekekekex, koax, koax ! 
 Lake children of the founts, 
 A concordant voice of hymns 
 Let us cry, my song sweet-sounding, 
 Koax, koax! 
 
 "Which around Nusaian Bacchus 
 Son of Deus in Lakes x we iacchoed, 
 When rambling in drunken revelry, 
 At the Sacred Pots, 2 advances 
 To my shrine the crowd of people 
 Brekekekex, koax, koax ! 
 
 Chorus 
 
 IN THE ELYSIAN FlELDS, CHAUNTED BY THE INITIATED IN THE MY8TE- 
 
 eies of Bacchus. 
 Wake bijening toeches 3 (for thou comest 
 Shaking t,hem in thy hands), Iacche, 
 Phosphoeio Stae of the nightly rite ! 
 But the meadow smnes witn name : 
 The knee of old men leaps : 
 And they shake off pain», 
 Chronic, annual, 
 
 Of old years, by the sacred worship ! 
 But thou wont to flash with the toech 
 Lead straight on to the flowery meadowy plain 
 O Blessed, with thy chorus-instituting young LIFE 4 
 
 You must keep still, and depart from our choruses 
 Whoever is unskilled in these stoeies and is not pure in thought. 
 — Aristophanes, Frogs, 185-329. 
 
 PEAYEE TO SABAOth ! 5 
 
 10 Leader of the choir of Stars that 
 Breathe forth fire, Overseer 
 
 1 Bacchus had his temple at Limnae (the Lakes). 
 
 3 The Bacchus festival in February. The Feast of Flowers. The Mysteries 
 of the Anthesteria were held at night in the ancient Temple of Dionysus 
 Limnaeus at Limnae (Lakes). — Anthon, 365. The district was originally a 
 swamp. Eleusinia were held every year in the month of Anthesterion in 
 in honor of Persephone ! — Ibid., 366, 395. The Eleusinian Dionysus had the 
 particular name Iacchos.— Preller, I. 486. 
 
 3 The Torch is the symbol of New Life, — resurrection. 
 
 * Philippson translates Iahoh " the Eternal." — Israel. Bible, Psalm, xxv. 5. 
 
 6 The God op the Seven Kays op Light, the Mystical Heptaktis, tha 
 
THE HEBREW MYSTERY. 21 
 
 Of the voices by night, 
 BOY Son of Zait, 
 
 Appear, 0, with thy ISTaxians 1 strolling women 
 Of the Mysteries, who frantic all night 
 Dancing celebrate Thee, the Master, IACCHm/ — Sophocles, 
 Ant., 1146. 
 
 My song is Iach, IachoA, for He was my salvation ! 
 — Isaiah, xii. 2. 
 
 Ponit nubes currum suum ; ainbulat super alis 
 venti. — Psalm, civ. 3. Qui irrigat niontes de concla- 
 vibus suis ; cle fructu operum Tuorum saturatur terra. 
 —Ibid, 13. 
 
 Praise Him by his name Iach (pp) 3 
 
 "Who rides npon the heavens, 2 as on a horse. — Psalm, lxviii. 4 ; 
 Vulgate. 
 
 Hindu " Lord of Men, with Seven Sons (the seven solar rays)," Iao who is 
 above the Seten Poles (circles, zones) raising up "the souls" to the intel- 
 ligible (invisible) world. — Movers, 554, 551. The God of the Seven Aions, 
 and of the Seven Lamps. — Spirit-Hist, 243, 255, 256. In the Kabbalist Book 
 Jezira, Saturn (Sol) is called Sabtai (Sabatai, Sabao^A). — PrancTc, 58. 
 
 The Seven Aions (Suns, Aeons, Ages) seem to be Iald-aboth, Iao, Great Sa- 
 baoth, Adoneus, Eloeus, Oreus, Astapheus (El, Horus or Orus and Seth-Tophet 
 or Tob). — IrencBits, I. xxxiv. Paris, 1675, page 135. But Ireneeus was several 
 centuries late. Compare Spirit-Hist. of Man, pp. 125, 126, 33-36, 30, 243, 251- 
 256, 311, 312. The Titans tore Iacchos into Seven Parts. 
 
 1 The inspired Maids, and the EUian (Bacchic) fire ! — Soph. Ant, 964. 
 
 2 Iah is a softening of Iach. f"[ch and ^|h interchange ; so s softens to h. 
 The Hebrews express the idea of LIFE both by a ch and an h : as chiah, to 
 be, hiah, to be ; Iach, God of LIFE, Iah, " I am /" Iachi, Iacche! 
 
 The Arabs represented Iauk (Lien) by a Horse. The Horse of the Sun 
 (Dionysus).— Spirit-Hist, 78, 67, 64. 
 
 According to the doctrines of the Mysteries men in this life are in a kind 
 of prison. — Plato, Phaedo, § 16. 
 
 This is the God from whom the liberation of souls was expected — Dionysus, 
 Iacchos, Iachoh, Iahoh, IAO.— K. 0. Midler, Hist: Greek Lit., 238 ; Movers, 
 551, 553, 547. The two Greek names of the Hebrew God, Iao and Ieuo 
 (Iauo) {Movers, 548 ; Sanchoniathon, p. 2 ; Diodor., I. 94) show plainly that 
 Ihoh nifP * s t0 k e reac * I an °h (I a0 )> an d not lehovah. " The idiom of that 
 language is to write with a HE (n) an( * to reac ^ ' lt an ^-" — Hieronymus, Opp. 
 Tom., II. p. 522 ; in Movers, I. 548. Iahoh is plainly a softening of Iachoh 
 (Iachos) ; for in Hebrew ch and h appear to interchange. 
 
 3 By his RAIN he liberates the souls and raises the dead.-— See below 
 pp. 77-80, 48 ff., 58 ff. 
 
22 sod, 
 
 Chorus in the Elysian Fields of the Initiated in Bacchic Mys- 
 teries. 
 
 Iacche, O Iacche, Iacche, Iacche ! 
 
 Iacche, O dwelling here much-honored in the seats, 
 
 Iacche, O Iacche, 
 
 Come leading chorus through this mead 
 
 To the holy festal companions. — Aristophanes, Frogs. 
 
 "This is an ancient saying, that souls departing 
 hence exist in Hades and return hither again and are 
 produced from the dead!" — Plato, Phaedo; Cary, I. 
 69. But those who are found to have lived an emi- 
 nently holy life these are they who arrive at the 
 
 PURE ABODE ABOVE and DWELL ON THE UPPER PARTS 
 
 of the earth {in the Aether). — Cartfs Plato, I. 123, 
 118. I shall no longer remain with you, but shall 
 depart to some happy state of the blessed ! — Ibid., 
 I. 124. 1 
 
 We expect our Yivifier, our Mar, Iesua the Mas- 
 siach! — Philippians, iii. 20, Syriac. Our Rabbins 
 taught that, at the coming of the Messiah, the Holy 
 One will raise the dead from the dust of the earth ; 
 and the righteous shall be clothed again with a body, 
 but not with a corruptible one. — Israelite Indeed, III. 
 82. 
 
 Awake, thou sleeper, and arise from the dead, and 
 Christ will give thee light (life). — Paul, Ephes., v. 
 14. 2 
 
 And the light was the life of men. — lohn, i. 4. 
 
 For ye are dead, and your life is hid with Christ 
 in God. When the Anointed, our Life, shall appear, 
 then will ye also appear ! — Coloss., iii. 4. 
 
 1 The doctrine of the Sadducees is that souls die with the bodies. — Jose- 
 phus, Ant., xviii. 2 ; Matthew, xxii. 23. 
 
 2 Yama, Yom (day), Ma, Mo, Mu (Light) an Egyptian God. Ham is Iamin 
 the Sun ; Ma is the Moon. " The tower of Ha Mali." — Nehem., iii. 1. 
 
THE HEBREW MYSTERY. 23 
 
 Those who rest in Iesus, God will bring with him ! 
 — Coloss., iv. 14. Ye are risen with him! — Coloss., 
 ii. 12. 
 
 The dead in Christ will rise first ; then we who re- 
 main alive shall be caught up with them in the clouds 
 to meet the KuRios (Lord of Light) in the Air. — 
 \ Thessalonians, iv. 17. 
 
 He will raise up my body . . . for by the KuRios 1 
 these things have been brought to an end for me. — 
 Job, xix. 25, Septuagint. 
 
 First they offer to the manes of Adonis as to one 
 dead, and the day after the morrow they tell the 
 story that he lives, and send Him to the Air, and 
 shave their heads just like the Egyptians when Apis 
 dies. 2 — Lucian, iv. 262, de Dea Syria. 
 
 1 "Now Kokos does not signify a boy, but the pure and unmixed nature of 
 Intellect." — Plato, Cratylus, p. 79. 
 
 Kor, Km, is the Sun. — Anthon, Curetes ; Hitter, Vorhalle, p. 110 ; Spirit- 
 Hist. of Man, pp. 59, 60, 76, 79, 362, 389. The KuRios is the Divine MIND, 
 the Logos in the Sun. Mar (Our Lord) KuRios (Merkury) ; Markurios, Mer- 
 curius. Mercury (the Divine WISDOM) is Sol. — Arnobius, VI., xii. 
 
 Mar (Amar, Hamor) is Adonis; Hemera is Venus (Isis). — Movers, 230. 
 MARdonius (Mar Adonis). Amar " time ;" — Richardson's Persian, Arabic 
 t)ict. Chronos "time;" Kronos "sun," Saturn. BaaKs, king of the Ammo- 
 nites. Mer-bal, king of Tyre. — Univ. Hist., II. 273. 
 
 AiiARiah (Aman'os) a Hebrew priest. MAROth (HaMaroth) " luminaxms" — 
 Gen., i. 16. 
 
 Mar-zana, Mar-azana or j/ar-Diana (Pers-ephoneia). — Movers, 214. Mar- 
 Thana.— Movers, p. 30. Thana is Diana. — Gerhard, II. p. 252. Asana is the 
 Moon— the Casta Diva, Diana and Minerva. Thane is the title "sux," Atten, 
 Adoni, "my lord." 
 
 2 The most of the priests say Apis and Osiris are the same. Apis is the 
 well-formed image of the soul of Osiris — Plutarch, de Iside, xxix. 
 
 When Apis dies, the priests carry the body on a scaffold. They h&ng fawn- 
 skins around them, carry thyrsuses, and use cries and agitations like those 
 possessed in the Bacchic Mysteries. — Plutarch, de Iside, xxxvi. The Jewish 
 Highpriest wore a fawn-skin. The Egyptian Highpriest a leopard-skin. For 
 Apis-worship see Hosea, x. 5 ; Exodus, xxxii. 
 
 The Pellaian's Great Ox is in the shades. — Callimach., Banks, 196. 
 
 Thy Calf, Samaria, has cast thee off! — Hosea, viii. 5. 
 
 Thy God, Dax (Adan, Adon), lives ! — Amos, viii. 14. 
 
24 sod. 
 
 They mourn over him as the Mourning for the 
 Only-begotten ... as they bitterly mourn the 
 First-born ! 
 
 In that day Mourning shall increase in Ierusalem 
 as the Mourning for Hadadrimmon (Adonis) in the 
 valley Megiddon (Mugdonis). — Zachariah, xii. 10, 11. 
 
 The first day of the month Tammuz they mourned 
 and wept for Tammus (Adonis). — Movers, 210 ; 
 Maimomdes, More Neb., iii. 20. 
 
 He led me in to the entrance of the gate, in the 
 House of Iahoh, which is toward the north : but, 
 lo, there were women sitting mourning for Thamus 
 (Adonis) ! — Ezekiel, viii. 14. 
 
 They were mourning for the Egyptian Tamo (Tmo) 
 the Creator Sun, called also Tomas, Atamu, Athamas 
 and Adam. Ad is Adonis and "Vapor." — Seder 
 Lason, 6. The Sun (Zeus) is the source of rain and 
 "mist."— Iliad, viii. 43, 44, 50. 
 
 The land of the GiBiites (Gebal) and all Lebanon ! 
 Joshua, xiii. 5 ; Psalm, lxxxiii. 7 ; 2 Chron., xxv. 18 ; 
 Isaiah, xxxv. 2 • Judges, ix. 15. 
 
 Gebal, named also Byblus, 1 was situated near the 
 Lebanon range at the distance of a day's journey. 
 "Many riches come to them both from Arabia and 
 Phoenicians and Babylonians, and others from Kap- 
 padokia, and some the Cilicians bring, and some the 
 
 Adoni is Osiris. — Movers, 235, 238 ; Damascius, in Photius, p. 343 ; Suidas 
 Aiayvu/iuv, and 'Hpaicr/cof. 
 
 His first-born Bull, honor to him ! — Deut., xxxiii. 17. 
 
 Osiris-Hapi (Serapis) is the dead Bull united to Osiris. — Uhlemann, iv. 
 294. 
 
 " Hapi-Osiris (Osiris-Apis with the Ox-head), the Avenger and Judge of the 
 world, the Great God."— Uhlemann, iv. 294 ; Stele des Brit. Mus. 
 
 The Jewish temple of the Golden Heifer (Isis). — Josephus, Wars, iv. 1. 
 
 1 The Elders of the Byblians. — Ezekiel, xxvii. 9 ; Septuagint. 
 
 The ancients of Gebal and the wise men thereof. — Ibid. ; Hebrew. 
 
THE HEBREW MYSTERY. 25 
 
 Assyrians." — Lucian, iv. 264, de Syria Dea. Com- 
 pare the description of the riches of Solomon's tem- 
 ple. — Josephus, Ant. Book viii., chap. 3. 
 
 "And I saw in Byblus a great temple of the 
 Byblian Yenus in which they celebrate the Mysteries 
 to AdonIs. But I was also taught the Mysteries 
 (Orgia). For they say indeed that the deed done to 
 Adonis by the Boar happened in their region, and 
 in memory of the misfortune they beat themselves 
 every year and lament and perform the Mysteries 
 (Orgia), and great mournings are established by 
 them throughout the region. A river from the Liban, 
 the chain of mountains, empties into the sea. Ado- 
 nis is the river's name. But the river every year is 
 bloodied." — Lucian, de Syria Dea. 
 
 The celebration of the Adonia began with the dis- 
 appearance of Adonis, after which follows the 
 Search for him by the women. The Myth repre- 
 sents this by the Search of the goddess after her 
 Beloved ; which is analogous to the Search of Per- 
 sephone in the Eleusinia, of Harmonia at Samothrake, 
 of Io in Antioch. In Autumn, when the rains washed 
 the red earth on its banks, the river Adonis was of a 
 blood-red color, which was the signal for the Byblians 
 to begin the Lament. Then they said that Adonis in 
 hunting was killed by Mars, or the Boar, and his 
 blood running into the river colored the water. 
 Hence the name of the river Adon ; for Adm (inter- 
 changed with Adn) means " blood." — Taken from 
 Movers, 200. " Adonis is mourned in most states of 
 the Orient as the Husband of Yenus, albeit this evil 
 has passed over even to us." — Firmicus, p. 15, ed. 
 Wovver ; Movers, 193, 154. 
 
 Over Bethleem, now our very most august spot on 
 
26 sod. 
 
 earth, of which the Psalmist sings : Truth has, risen 
 from the earth, the grove of Thammus, that is, of 
 Adonis, was casting its shadow ; and in the grotto 
 where formerly the infant Christ cried, the Lover of 
 Yenus was being mourned ! — Hieronymus, Ep. 49, ad 
 Paulin. Tom., iv. part II., pag. 564., ed. Martianay ; 
 Movers, 193. 
 
 They shall make a burning for thee and shall la- 
 ment for thee Hoi Adon ! — Jeremiah, xxxiv. 5. 
 
 The Dance of Death, to Luaios (EI-Euaios) ! — 
 Nonnus, xliii. 157. 
 
 Ton Euaioil ton katoikounta ton Libanon ! 
 
 The EuAian dwelling upon the Lebanon ! — Judges, iii. 3, Septuagint. 
 
 And the mountain-wandering sound of the familiar flute is heard, 
 That I may compose a phil-EuiAN song. — Nonnus, xlvi. 165. 
 
 The glory of Lebanon shall come to thee, the fir- 
 tree, the pine-tree. — Isaiah, lx. 13 ; see Psalm, xcii. 
 12. 
 
 A crying for wine in the streets — the wine of 
 Lebanon. — Isaiah, xxiv. 11 ; Hosea, xiv. 8, 5, 6, 7. 
 
 Ailinon Ailinon sing, but let the Eu prevail! — 
 Aeschylus, Agam., 120. 
 
 Shouting to Dionysus the Euion hymn of Zagreus 
 (Zakar, in Hebrew, the Male Principle, Adamus). — 
 Nonnus, xlvii. Sing Dionysus with deep-thundering 
 drums, Euoe ! celebrating the God Euios in Phrygi- 
 an cries and shouts. — Euripides, Bacchae, 155. 
 
 And be ye crowned in honor of Bacchus with 
 branches of oak or pine-tree ! — Ibid., 109. 
 
 For now the geneeal Festival of Yenus came ; 
 
 "Which throughout Sestos they keep to Adonis and Cytherea. 
 
 Altogether they hastened to come to the holt day, 
 
 Nor did any woman remain in the cities of Oythera; 
 
THE HEBREW MYSTERY. 27 
 
 And dancing on the summits of blazing Lebanon 
 
 Not one of the neighbors then was away from the festival. — Musae- 
 
 us, Hero and Leander, 42 ff. ; Isaiah, xl. 16. 
 Therefore in flees honor Iachoh, 
 In the Coasts of the Sea * the name Iachoh Alahi IsAEal. 2 — Isaiah, 
 
 xxiv. 15. 
 
 In Takoa blow the trumpet and upon Beth-Kerem 
 kindle a burning ! — Jeremiah, vi. 1. 
 
 From the Mount of Olives to Sartaba, from Sarta- 
 ba to Grophinah, from G-rophinah to Hoveran, from 
 Hoveran to Beth Baltin ; they did not cease to wave 
 the flaming brands at Beth Baltin to and fro, upward 
 and downward, until the whole country of the cap- 
 tivity appeared like a blazing fire ! — Mishna, Rash 
 Haslianah, ii. 4 ; Be Sola and Raphall. 
 
 Yulcan, sending forth a brilliant gleam from Ida ; 
 and beacon dispatched beacon of courier-fire hither- 
 ward. . . . And the watch refused not the light that 
 was sent from afar, lighting a larger pile than those 
 above-mentioned ; but it darted across the lake 
 Gorgopzs, and having reached Mount Aigiplagktos, 
 stirred it up that the succession of fire might not be 
 stint. And lighting it up in unscanting strength, they 
 send on a mighty beard of flame, so that it passed 
 glaring beyond the headland that looks down upon 
 the Saronic frith ; then it darted down until it reach- 
 ed the Arachnaian height, the neighboring post of 
 observation, and thereupon to this roof of the Atrei- 
 
 1 "To the sea ye Mystae !" 
 
 3 Isaral, Israel, Suryal, Surya the Sun. 
 
 " All things are born from Kronos and Venus !" — Plutarch de Iside y lxix. 
 " Kronos whom the Phoenicians surname Israel." — Philo ; Orelli, p. 42 ; Euse- 
 bins, Praep. JEv., I. x. 
 
 Damater mingled in love and bed with Iasion (Sion) in thrice ploughed fal- 
 low land. Iasion is Inventor of husbandry, in other words the Sun. — Odyssey 
 v. 125 ; note by Crusius. * 
 
28 sod. 
 
 dai here darts this light no new descendant of the 
 fire of Ida. 1 — Aeschylus, Agam. ; Buckley. 
 
 The fire of joyous tidings appears through the gloom ! 
 Hail Lamp of night showing a light as of day 
 And the institution of many dances in Argos ! — Aeschylus, Aga- 
 memnon. 
 
 The Greatest Congregations among the Byblians 
 are thought to be those to the sea ! But I am not 
 able to tell anything for certain about these, for I did 
 not go myself, nor did I attempt this land-journey. 
 But the things which they do on their return I saw 
 and will relate. Each carries a vessel filled with 
 water. These are sealed with wax. And they do 
 not attempt to open it themselves, but there is a 
 holy Rooster, 3 and he dwells at the Lake, and when 
 he receives the vessels from them and has examined 
 the seal and gets his fee, he both unties the fastening 
 and takes off the wax, and the cock reaps many 
 coins (minae, mnees) from this business. 8 And then 
 carrying the vessels into the temple (naos) they pour 
 
 1 Aristides calls the Mysteries "fire of Ceres "f — Be Sacy y s Sainte Croix, 
 I. 324. 
 
 2 This is the Adonis-emblem, an emblem of Sol-Mars, Ner-GAL. — Spirit- Hist., 
 61, 62; Movers, 68, 687. Gallus means Adonis ; also a priest of Adonis, also 
 a cock. " The Sun was the Source of Rain." — Wilson, Rigveda, iii. 347. The 
 Moon acted on the tides. The cock was sacred to Apollo. It also signifies 
 the essence of the Sun and Moon. — Taylors Iamblichus, 240. 
 
 Aod Zeus sent Iris {Irak the Hebrew Moon, Hecate-Diana) 
 
 to bring the great oath of the gods (the water of Hades) 
 From afar in a golden pitcher, the many-named water t 
 Beneath the wide-wayed. earth flows a Branch of Ocean } 
 
 —Besivd, T/ieoffony, 783-783. 
 
 Ino (the Moon) is the Sea-goddess (Aphrodite).— Preller, Griech Mythol, 
 I. 415. Iapet (Clumenos) wedded the Virgin Clumena (Colum-Ani weds Coe- 
 lum-Ana) a fair-ankled Oceanid — Hesiod, Theag., 508. Clumena is the wife 
 of the Sun (Apet, Put, Aphthas, Ptah).— Ovid. Met, I. 756, 771. She is the 
 Venus of the Sea ( Astarte, the Moon). — See Univ. Hist., II. 336, 342. 
 
 3 2 Kings, xii. 9 ; 2 Chron., xxiv. 8, 9 ff. 
 
THE HEBREW MYSTERY. 29 
 
 them out and having sacrificed they go back home. — 
 Lucian, iv. 284; see Ezekiel, xlvii. 1, 2, 3, 12 ; 1 
 Kings, xviii. 43, 44. 
 
 What will ye do on the day of congregation and 
 on the day of the Feast of Iachoh ? — Hosea, ix. v. 
 (Adoniaho). 
 
 Who calls the waters of the sea and pours them 
 out upon the face of the earth. — Amos, v. 8 ; ix. 6. 
 
 The tender Atys (Adonis) near the marble sea. 
 — Catullus, 60. 
 
 They shall lift up their voice and jubilate ; 
 
 On account of the magnificence of Iahoh they shall shout from the sea ! 
 — Isaiah, xxiv. 14 ; Burdens Josephus, II. 484 ; Lucian, iv. 279, 283, 284, 
 Leipsic ed. 
 
 Not only the priests bring water but all Syria 
 and Arabia, and beyond the Euphrates, many men 
 come to the sea and all bring water. — Lucian, iv. 266. 
 They said that Deucalion (Noah, Bacchus) enacted 
 this custom. — Lucian, iv. 266. 
 
 At the festival of Arduisur, the Angel of the wa- 
 ters, the Parsees were required to approach the 
 seashore, or any stream of water. — Dosabhoy Fram- 
 jee, 63. 1 
 
 Adonis entering the moon 2 loses sex. 
 
 Atys (Adonis) borne in swift boat over lofty seas 
 
 Eagerly touched with rapid foot the Phrygian grove 
 
 And went to the shady spots (girt with woods) of the Goddess ! 
 
 Now when he felt himself no longer a man 3 
 
 And staining the earth's surface with the yet recent blood 
 
 Aroused she (Adonis) took in her snowy hands the light drum, 
 
 The drum, the trumpet, thy initiations, Mother Cybelo ! 
 
 1 Arduisur {feminine) comes to the aid of the dead. — Nork, My then, 109. 
 Ard is the Ized of Fire. Asar and Sur are the Sun-god. 
 
 a The power of Osiris they place in the moon. — Plutarch, de Iside, xliii. 
 
 3 The Bi-sex Luna. — Spirit-Hist., 229. Baal is male and female. — Septita- 
 gint, 1 Kings, xix. 18; Univ. Hist., v. 34. 
 
30 sod. 
 
 Gome on, go to lofty groves of Cybele at once, O Gallae, 
 At once go wandering herds of Queen Drndnmena ; 
 
 Let us follow 
 To the Phrygian home of Cybele to the Phrygian geoyes of the 
 x Goddess 
 "Where a voice of cymbals sounds, where the drums roar again, 
 Where a Phrygian blows the pipe deep-toned in its hollow reed, 
 Where Maenads ivy-crowned toss with force their heads, 
 Where they agitate the sacea sanota with shrill screams 
 Whither it is right for us to haste with quickened stampings. 
 
 While thus the new woman Atys sung to his associates 
 
 The Thiasus all at once screams out with quivering tongues 
 
 The light drum roared again, hollow cymbals resound, 
 
 The swift choir goes to green Ida with hastening foot. 
 
 Furious at the same time, panting, goes the wandering frantic 
 
 leader 
 Female Adonis (Atys), accompanied by the drum, through thick 
 
 woods. 
 The rapid Gallae follow the Leadee with hasty foot. 
 
 — Catullus, 60. 
 
 Water of Ogyges, the Sun. 
 
 Ogug (Ogyges) and Inach, whom some among you 
 consider to have been earth-born. — Justin, ad Grae- 
 cos, p. 9. 
 
 Ixao, 1 celebrated citizen - of the land Inachia, 
 
 Peiest ; and the dreadful Mysteries of the Goddess Patroness of cities, 
 
 1 Inachus is the Sun-god Adonis, Annakos, Anax, the King Sun. Euhe- 
 merism ! 
 
 Auduncwos (Adonis) and Ainikos (Anakos, Enoch, Inachus, Hanok) are both 
 names of the month December when Adonis dies, and is born, rising from 
 Hades. — Spirit-Hist., p. 34 ; Spanheim, Cron. Sac., 43, 44 ; Preller, I. 496 ; 
 nermann, Monatshunde, p. 48. Tebet (Tobit, Tophet, Tobalkin) is the same 
 month of Hades. The Magi held that Ariman (the Devil) is Orcus (Hades, 
 Pluto). — Hyde, 98 ; Aristotle. 
 
 In Attika, the whole month of June was sacred to Pluto. — Plato, de Leg., 
 viii. p. 828 C. Adonis (Thammuz) dies in June. — Spirit-Hist, 209, 390. 
 Pluto is Adonis. — Preller, I. 485. June in Hebrew is called Thammuz. 
 Adonis dies in June and December (Tamus, Tob, Tebet, Tophet). Tab is the 
 December Sun, Adonis. Compare " Mount Tab-DONO." — Codex Naz., I. 103, 
 and Tob-Adon-iaho, the Bible-name. — 2 Chron., xvii. 8. "Tobo is the Libera- 
 tor of the Soul of Adam, to bear it to the Place of Life." — Codex Nasaraeus. 
 
THE HEBREW MYSTERY. 31 
 
 "Which discourse of God after the mystic custom, he 
 Contrived in Ms meditations! — Nonnus, iii. 261. 
 
 Bacchus distracted all the women of Inao (Inachian Bacchae). 
 
 — Nonnus, xl. vii. 482 ff. 
 
 Nonnus describes Inachus (Enoch) very much as 
 Lucian gives us the Byblian Attes- Adonis. For, ac- 
 cording to Lucian's holy story, "Attes first taught 
 the Mysteries of Rhea, The Phrygians, Lydians and 
 Samothracians celebrate them, and they learned them 
 all from Attes. He ceased to be a man ; and was 
 clothed with a female form, and put on women's 
 clothes, and, wandering about to every land, both cele- 
 brated Mysteries and told what he had suffered and 
 sang Rhea. And the "feminine Grod" comes to 
 Rhea with many signs. For lions carry her and 
 she has the drum and upon her head wears a tower, 
 just as the Ludians dress Rhea. And he told about 
 the eunuchs (Gralli) who are in the temple." — Lucian, 
 iv. 267. Eunuchs on account of the kingdom of the 
 heavens. — Matth., xix. 12. Ari-adna is 'Era-ADNi, 
 Ara- Adoni, Hera- Adoni ; ' ' thinking the feminine 
 God to be Rhea." — Lucian, Ibid. 
 
 AriADNE united to the God who causes grapes to grow. 
 This Master of grapes (Bacchus) has a two-fold nature ! — Nonnus, 
 xlvii. 462, 498. 
 
 When Bacchus is in Luna, the Moon is of two gen 
 ders ! The compound Being, " Lunus and Luna," 
 is the unsexed AdonIs, Bacchus, Osiris in the moon ! 
 — See Herodotus, II. 47. Compare Spirit -Hist., 148, 
 149 ; Plutarch, de hide, xxxiv. xliii. xl. 
 
 The Rain-water of Bacchus and Anna (Moon). 
 
 Ermes, of like lirth, with his arm lifted the BOY without a tear, 
 And while yet new-born, the image of the shape of the well-hoened 
 Moon. 
 
32 sod, 
 
 He carried Him to the child-bed honse of Ino (the Moon) haviDg just 
 given birth. 
 
 Woman, Receive a " New Son" and place him in thy bosom, 
 
 The BOY of thy sister Semele (the Cloud-goddess), whom in the nup- 
 tial-chamber 
 
 The whole blaze (Selas 1 ) of lightning did not annihilate, nor even the 
 
 Mother 2 -murdering sparks of the thunderbolt injure! 
 
 And let the Infant in the murky house be kept close ! 
 
 Nor did Ino (the Moon) refuse ; but with tender empressement 
 
 She enfolded the motherless Bacchus with child-tending arms. 
 
 And she confided the Infant to the Nymph Mustis, 
 
 To Mustis, lovely-haired SmoNienne, whom while a girl 
 
 Kadmus, the Father, reared a waiting-maid of Ino. 
 
 And Ino all night sat beside the sporting Beomius, 
 
 Dionysus lisping Euia ! ! 
 
 And Mustis brought up the GOD, after the breast of her Queen, 
 
 With sleepless eyes serving Luaios (Bacchus). 
 
 And wise handmaid named from the Mystic art, 
 
 Teaching the Orgia (Mysteries) of the nightly Dionysus, 
 
 Training for Luaios a sleepless Mysteey (Initiation in the Mysteries), 
 
 She first shook the tambourine and clapped the hands to Bacchus, 
 
 Twirling cymbals, all-ringing, with the double brass ; 
 
 She first, lighting up the night-chorusing flame of the pine toeoh, 
 
 Thundered Euion to unslept Dionysus ! 
 
 And Him the Goddess (Ehea Cybele) carried and put him in, 
 
 Yet a boy, a mounter of a chariot drawn by raw-flesh-eating lions. 
 
 And quick-running CoEUBantes within her divine hall 
 
 Circled Dionysus with child-tending dance. 
 
 Cybele, called thy Mother, 
 
 Bore Zan and Drought up Bacchus on one bosom ; 
 
 She raised the Two, both the Son and the Fathee ! 
 
 — Nonnus, Dionusiac, ix. ; see also Spirit-Mist, 148, 149, and p. 83 of 
 
 this volume. 3 
 
 Lucian describes Bacchus and Ariadne under the 
 
 1 SelaA, SiloA. 
 
 3 This is the cloud split by the bolt. It is another version of Indra slaying 
 Vritra (Samael) the Cloud-demon in India ; setting the waters free. 
 
 3 Veni, creator Spiritus ! 
 
 Per te sciamus da Patrem 
 Noscamus atque Filitjm, 
 Te utriusque Spiritum 
 Credamus omrri tempore.— As early as the 8th century.— Bambach, I. 176. 
 
 Bacchus is SPIRIT.— Spirit-Hist., 197, 396 ; Euripides, Bacchae, 300; Acts, 
 ii. 4, IV, 2, 3. See also below p. 79. Bacchus is WATER-god. — Compare Bach- 
 ofen, Grdbersymbolik, 34. 
 
THE HEBREW MYSTERY. 06 
 
 names Jia (Deus) and Hera (Ara-ADNi) in the inte- 
 rior chamber (Holy of holies) of the temple at Byblus 
 — " Lions carry Her ; but He sits on bulls." But he 
 says She is Minerva, Venus. Selenaia, Rhea, Artemis, 
 etc., and has the cestus of Yenus. — Lucian, iv. 278, 
 279. 1 
 
 " The nocturnal celebration of the Bacchic cere- 
 mony has its basis in the Lunus-Luna nature of Bac- 
 chus and Ariadne." — Bachofen, Grabersymbolik, 87. 
 It would seem to have also a reference to the descent 
 of Bacchus to the darkness of Hades. 
 
 On the day when he shall descend to Shaol (hell) 
 I will make a mourning, I will make Lebanon 
 mourn! — Ezekiel, xxxi. 15. 
 
 The land moitens, for the corn is wasted. 
 
 The vine is dried up and the fig-tree languishes. 
 
 The harvest of the field is perished. 
 
 Gird yourselves and lament, ye priests ! 
 
 Howl, ye ministers of the altar. 
 
 Lie all night in sackcloth ye ministers of my Alah. — Joel, i. 
 
 Blow the trumpet in Zion, sanctify a fast, proclaim 
 cessation ! 2 . 
 
 Gather the people, sanctify the congregation, as- 
 semble the Elders. 
 
 Let the priests weep between the porch and the 
 altar. — Joel, I. ; II. ; Rosea, x. 12. 
 
 In all streets mourning and in all villages they 
 shall say Ho ! Ho ! (Alas, Alas) ; they shall call the 
 husbandman to Mourning! — Amos, v. 16. 
 
 Woe is me 1 for I am as when they have gathered 
 
 1 There was a statue of Aphrodite Ariadne in Cyprus. In Athens they 
 celebrated the Oschophoria to Dionysus and Ariadne in October. Athena 
 had a share in this Feast. — Preller, I. 424, 425. 
 
 a Compare Lucian, iv. 216, Cronosolon, Nomoi Protoi. 
 
 3 
 
34 sod. 
 
 the summer fruits, and the grape-gleanings of the 
 vintage. — Micah, vii. 1. 
 
 "The real object of lamentation was the tender 
 beauty of Spring (Adoni, Linus) destroyed by the 
 summer heat." — XT. 0. Muller, 18. 
 
 The grass withereth, the flower fadeth. — Isaiah, xl. V*. 
 Bashan languisheth, the flower of Lebanon languisheth. 
 
 — Nahum, i. 4. 
 
 A voice of the howling of the shepherds. — Zech., 
 xi. ; Jer., xxv. 36. 
 
 I have withholden the rain (Bacchus)* from you 
 three months before the harvest ! — Amos, iv. 7 ; 
 Isaiah, xxx. 23. 
 
 " But thou didst, Cupid, incite even Rhea herself 
 now an old woman and mother of so many gods to 
 love a Boy and to desperately love that Phrygian 
 Youth ! And now she is frantic through you, and 
 harnessing the lions and taking with her the Korub- 
 antes (priests of Cubele), since they also are frantic, 
 they stroll up and down the Ida ; but She lamenting 
 over the Attes : but the Korubantes, one of them 
 cuts himself in the arm with a sword, 2 another loosen- 
 ing his hair goes maddened through the mountains, 
 a third blows a horn, another again beats upon a 
 drum, or makes a noise upon the cymbal ; and, in 
 fine, all things on the Ida are uproar and mania !" — 
 Lucian, of Aphrodite and Eros. " Making the rich 
 eunuchs, that, becoming priests of Cubek, they may 
 
 1 bar ak, bahak, "raining." — Richardson's Persian, Arabic, Diet. ; 1 Kings, 
 xviii. 43 If. 
 
 2 1 Kings, xviii. 28. 
 
 According to Spanheim the priests cut themselves in the worship of Mithra, 
 as these priests did to Baal (Bel-Mithra). — Whiston's Josephus, by Burder, II. 
 p. 84> note. 
 
THE HEBREW MYSTERY. 35 
 
 assemble to the Mother with flutes and cymbals. " — 
 Lucian, iv. 216, Cronosolon. 
 
 They wandered through all the mountains and 
 upon every high hill. — Ezekiel, xxxiv. 6. 
 
 The iniquities of your fathers which have burned 
 incense upon the mountains 1 and insulted me upon 
 the hills ! — Isaiah, lxv. 7. 
 
 But hear Aphrodite, sung by the women of Byblus (Gebal). 
 
 — Xonnus, xxix. 351. 
 Ascend the Labanon (Laban's mountains in Lebanon) and cry aloud ! 
 
 — Jeremiah, xxii. 20. 
 The noise of a multitude in the mountains ! 
 
 — Isaiah, xiii. 4; Ezelc., vi. 3. 
 And the Zadikim (initiated) shall rejoice, they shall exult 
 Before Alahlm: and be glad with joy. — Psalm, lxviii. 
 For with Thee is the gushing icater of life. 
 In thy light we see light ! — Psalm, xxxvi..9 ; Joel, ii, 23. 
 
 A white cloud, and on the cloud one sitting, like 
 a son of man and in his hand a sharp sickle ! 
 
 Thrust in thy sharp sickle and gather the clusters 
 of the vine ! — Rev., xiv. 
 
 Sing to Alarm, praise his name, 
 
 Extol him who rides upon the clouds, 
 
 By his name Iach, 2 and exult in his presence ! 
 
 Thou dost make the eais" of blessings to drop. 
 
 — Psalm, lxviii. 3, 4, 9 ; Ezek., xviii. 6 ; xx. 9. 
 
 Water the earth's furrows, make it run with showers 
 Bless the springing thereof. 
 
 1 In order that the Children of Isaral (Suryal, Surya) may bring their sacri- 
 fices, which they sacrifice on the faces of the field {in the open field), that they 
 may bring them to IachoA, at the porch of the Tent of Assembly to the priest ! 
 —Leviticus, xvii. 4. Zachariah, xii. 2, 3. These Jewish priests would not let 
 the country people worship Adoni or lachos in the old style, in the fields, and 
 on the mountains of Lebanon, but they must contribute to the priestly profits 
 in Jerusalem. 
 
 8 Iah or Iach is evidently Nah, " Nuh of the waters" Ianus, Anah. — Spirit- 
 Hist, US, 1-49, 221, 222. 
 
36 sod. 
 
 Thou crownest the year with thy benefactions 
 
 And thy orbits distil fruitfulness. 
 
 The pastures are clothed with flocks the valleys also are covered with 
 
 corn: 
 Let them shout for joy, let them sing. — Psalm, lxv. 
 
 Let us depart 
 To meads enamelled with the rosy flowers, 
 After our manner sporting in the dance 
 "Which the propitious Fates have introduced ; 
 For Sun and Light 1 is cheering to us alone 
 Who are initiated ! — Aristophanes, Frogs, 422. 
 
 Who shall go up into the hae 2 (mount, mound, temple, HiEE-on) of 
 
 Iahoh? 
 And who shall stand in the place of his Kadash ? 
 The clean of hands, and the pttee of heart ! — Psalm, xxiv. 
 
 Nothing better than those Mysteries by which, 
 from a rough and fierce life, we are polished to gen- 
 tleness (humanity, kindness) 3 and softened. And 
 Initia (Mysteries), as they are called, we have thus 
 known as the beginnings of life in truth ; not only 
 have we received the doctrine of living with happi- 
 ness, but even of dying with a better hope ! — Cicero, 
 de legibus, II. 14 ; see Juvenal, xv. 131-142. 
 
 My flesh also shall dwell in hope ! 
 For thou wilt not leave my soul in Hades ; 
 
 Neither wilt thou give thy chasid (chaste, holy, anointed), that he may 
 see corruption (the Pit). — Psalm, xvi. 9, 10, Schmid. 
 
 1 The light and the sun rose up. — Esther, Apocr., xi. 11. 
 
 2 The Hebrews sacrificed in " High Places." — 1 Kings, hi. 2. 
 
 Worship not the SUN whose name is Adunai, whose name is Kadush, whose 
 name is El El, and to whom besides are names occult not revealed in the 
 world. This Adunai will elect for himself a people and will congregate a 
 crowd. Then Ierusalem shalt be built up for a refuge, a city of the Abortive, 
 who shall circumcise themselves with the sword, dash their own blood against 
 (their) face and shall adore Adunai. — Codex Nasaraeus, I. 47; see I. 227. 
 
 3 In the Mysteries honor to parents was enjoined and not to injure animals. — 
 Porphyry, de Abstinentia, iv. § 22. One who had committed a crime could 
 not be initiated. Nero did not dare to be present at the Eleusinia. — Sueton. 
 vit. Nero, c. 34. Nork, Bill. Mythol., II. 347. 
 
THE HEBREW MYSTERY. 37 
 
 The Services (Sacra, Mysteries) which are per- 
 formed to Ceres, those especially are called Initia ! 
 — Varro, de Re Rust., III. i. 
 
 For what good man, or one worthy of the secret 
 torch, such a one as the priest of Ceres wishes him 
 to be, thinks any misfortunes (to be) other than his 
 own I 1 — Juvenal, xv. 140 ff. 
 
 The Sod (Mystery, Initiation) of Iahoh is for 
 those that fear Him ! — Psalm, xxv. 14. 
 
 I must be initiated ere I die ! ! — Aristophanes, Eirene, 368. 
 
 Unless a grain of wheat which falls to the ground 
 die, it abides alone ; but if it die, it bears much fruit. 
 John, xii. 24. This is the doctrine of the Mysteries 
 long previous. — Spirit-Hist., 213. 
 
 Isar iSARani Iah (Iah has chastened me, correct- 
 ing) ; but to Death he has not delivered me ! — Psalm, 
 cxviii. 17, 18. 
 
 iAHoh saves his anointed. 2 — ^Psalm, xx. 6. 
 
 1 All things, then, which ye wish that men should do to you, so also do you 
 do to them. — Matthew, vii. 12. 
 
 Love your enemies and pray for those persecuting you. — Matth., v. 44. 
 Whatever is odious to you, faithful and peaceful ones, do it not to your 
 companion! — Nazarene Gospel, Codex Nasaraeus, I. 41. 
 
 2 The initiated were consecrated by being anointed with oil. Compare 
 Stiefelhagen, TJieol. des Heidenthums, 151, 152; Matthew, vi. 17 ; Psalm, xcii. 
 10, 12; xxiii. 5; Ezek., xvi. 9; Mich., vi. 15. Manes anointed his chosen 
 with oil. — Beausobre, I. 62 ; I Samuel, x. 1 ; Isaiah, lxi. 1, 3. Anointing him 
 with oil in the name of the Lord of Light. — James, v. 14. The SPIRIT of 
 Adoni Iachoh is on me! Therefore Iachoh anointed me. — Isaiah, lxi. 1. 
 
 Having been stripped, ye were anointed with exorcised oil from the highest 
 hairs of the bead to those below ; and ye were made partakers of the Garden- 
 Olive Iesus Anointed. — Cyril, Cat. Must., II. iii. Me dpsasthe twn Christen 
 mou.— Cyril, III. i. And concerning you the God said : Do not touch mine 
 anointed — Cyril, III. i. 
 
 You have an unguent (unction) from the Holy One and you know all 
 things, — the anointing which you took from him teaches you concerning all 
 things. — John's Epistle, I. ii. 20, 2*7. 
 
 The anointing oil is poured upon the priests. — Levit., xxi. 10, 12; Luke, 
 iv. 18. 
 
38 sod. 
 
 Fear lAHoh ye his eadashi (Holy ones). — Ps., xxxiv. 10. 
 In the congregations bless Alahim Adoni. — Ps , lxviii. 27. 
 There is not thy like among gods Adoni! — Psalm, lxxxvi. 8. 
 
 The essential part of the Eleusinian Mysteries was 
 the nocturnal and ecstatic celebration ! — Prelkr, 
 I. 486. 
 
 There will be to you singing, as in the night of 
 celebrating-FEAST ; and joy of heart as of one march- 
 ing with the pipe to come to the mount of Iachoh ! 
 — Isaiah, xxx. 29. 
 
 The Eleusinian Dionysus bore the peculiar name 
 Iacckos, and had a more prominent part in the Eleu- 
 sinian Mysteries, especially in the Great Eleusinia ! — 
 Preller, I. 486. 
 
 Who shall go up into the har (mount, HiERon, 
 shrine) of Iachoh, and who shall stand in the place 
 of his Kadash ? — Psalm, xxiv. 
 
 ' ' There is another crowd of sacred (priestly) men 
 and of flutists and pipers (Matthew, ix. 23 ; Mark, v. 
 38) and of eunuchs (Matthew, xix. 12); and there are 
 both raving and frenzied women." — Lucian, iv. 
 282. 
 
 " On specified days the throng are gathered to the 
 temple ; and many GajJz (eunuchs, priests of Agal, 
 the Sun-god Gallus) and the holy men whom I spoke 
 of celebrate the Mysteries (Orgia) and cut 1 them- 
 selves on the arms and are beaten by one another on 
 their backs. Many standing near them play the 
 flute, and many beat drums, and others sing inspired 
 songs and holy hymns. But these performances take 
 place outside of the shrine ! As many as do these 
 things enter not into the naos /" — Lucian, iv. 285 ; see 
 Juvenal, ii. 115. 
 
 1 1 Kings, xviii. 28, 41 ff. 
 
THE HEBREW MYSTERY. 39 
 
 And his Mtsteeies are for the IsAEim (the good, the chastened) ! — 
 
 Proverbs, iii. 32. 
 These the uninitiated behold not S ! — Theocrit., xxvi. 
 
 Procul o procul est-e, profani, 
 Conclamat vates, totoque absistite loco. 
 Gressus removete, profani ! 
 
 We have sweetened the Mysteries together ; in 
 the House of Alahim 1 we have walked with the 
 throng. — Psalm, lv. 14, Schmid. 
 
 When I marched in in the throng, moved along 
 with them to the House of Alohim with the sound 
 of jubilation and praise, the people keeping holiday. 
 — Psalm, xlii. 5. 
 
 Let thy priests be clothed with justice (zadik) 
 
 And let thy holt (chasidi, chaste) shout for joy ! — Psalm, cxxxii. 9. 
 
 Initiated into the most blessed of all Mysteries, 
 being ourselves pure 2 . — Plato, Cary, I. 326. Becom- 
 ing just and holy with wisdom. — Ibid., 411. Justice 
 is holiness. — Ibid., 259. 
 
 " The word just : I have inquired about all these 
 things (and heard) in the Mysteries." — Plato, Craty- 
 lus ; Purges, iii. 340. 
 
 Those who take part in the Mysteries, says Diodo- 
 rus, • become more pious, more just, and, on the 
 whole, better than before. — Diod. v. 48. 
 
 1 "Employing after a foreign mode a instead of 77." — Plato, Cratylus; 
 Stallbaum, p. 117. "The Doric name; for the Dorians call the Sun f Al-ios M 
 (All-ah, Aliah) .—Stallbaum'' s Plato, Cratylus, p. 122. 
 
 2 He placed a partition for the exclusion of the multitude from coming into 
 the temple, and showing that it was a place that was free and open only for 
 the priests. He also built beyond this court a temple. Into this temple all the 
 people entered that were distinguished from the rest by being pure, and ob- 
 servant of the laws. — Whistorfs Josephus, Ant. by Burder, 1. viii. chap. 3. 
 
 To the east one great gate, through which the pure entered with their wives. 
 Josephus Ant. xv. chapter 11. The rails which, in the Isis-temple, separated 
 the profane from the sacred place. — Bulwer, Last Bays of Pompeii, 44. 
 
40 sod. 
 
 There is something, pervading the universe, by 
 which all generated natures are produced. — Plato, 
 Cratylus ; Purges, iii. 340. The Sun is to dikaion 
 (the just). — Plato, iii. 341. 1 
 
 God is never in any respect unjust, but as just as 
 possible ; and there is not anything that resembles 
 him more than the man among us who has become 
 as just as possible. — Plato, Thecetetus ; Cary, I. 411. 
 
 Christ is called ELIos of justice ! — Eusebius, De- 
 monstr. Ev. v. 29. 
 
 I shine like the Sun in the star-house at the 
 Fe'ast of the Sun ! — Book of the Dead; Uhlemann, vi. 
 231. 
 
 Constantly perfecting himself in perfect Mysteries 
 a man alone becomes truly perfect. — Plato, Phaedrus ; 
 Cary, I. 328. 
 
 Open to me the gates of Zadik (the JUST One) ! 
 This is the gate of Iachoh ! 
 
 Let the ZADiKim (just) enter through it. — Psalm, cxviii. 19, 20. 
 Where are the sacred awful shrines, where the House of Mysteries 
 Is shown with sacred pomps. — Aristophanes, Clouds, 298 ff. 
 Al (is) Iachoh and shines Cl&O I AE ) to us ! 
 
 Bind the feast (eoprrj, sacrifice) unto the altar's horns.— Psalm, cxviii 
 27. 
 
 Then they stood around the ox and raised up the pounded darley calces. 
 
 Iliad, II. 410. 
 
 Lege praeceptum Qua adumbrantur 
 
 Immolari hostias, Divina Mysteria. 
 
 — As early as the seventh century ; Eambach, I. 133. 
 
 1 The Sun is not only that which is just (to dikaion), but He is the Spirit 
 op truth, and to zoopoion the Holy Ghost that giveth life and makes us live ! 
 —Spirit-Hist., 259 note 2nd, 225, 195, 154, 158, 175, 174, 153. Now the ex- 
 pression " breathed into" is equivalent to "inspired" or " gave life to ;" That 
 which breathes in is God, that which receives what is breathed in is the mind, and 
 That which is breathed in is the spirit.— Philo Judaeus on the Allegories, lib. 
 1st. § xiii. Yonge ; Gen. ii. V. 
 
 And the Breath of God moved on the face of the waters I— Gen. J. 
 Iao, the Spiritual Principle of life !— Spirit-Hist. 154, 259. 
 
THE HEBREW MYSTERY. 41 
 
 El is terrible in the great sod (Mysteries) of the 
 kedeshim. — Psalm lxxxix. 7. 
 
 The Mysteeies of Iachoh (are) for those who fear him! 1 — Psalm, 
 
 xxv. 14. 
 Hallelu Iach ! Sing to lAHoh a new song ; 
 Let the praise of him be in the assembly of the CHAsmim (chaste, holy 
 
 one). — Psalm, cxlix. 1. 
 The ZADiKim are the CHAsmim ! — Jennings, Jewish Ant., 262. 
 Hallelu Iach ! Hallelu Al in his holy place ! 
 Praise him with the tambour and dance. — Psalm, cl. 
 
 The singers first, then the players on stringed-instruments, in the midst 
 of the virgins beating tambourines. — Psalm, lxviii. 26. 
 
 Bacchanalia were held on alternate years on mount 
 Parnassus with the clash of cymbals. — Hospinianus, 
 I. 115. 
 
 At the entrance of the gate of the House of Iachoh, 
 the north gate, women sat deploring Tamus (Adam, 
 Adonis). —Ezekiel, viii. 15. 
 
 The houses of the kedeshim (Gralli) who were in 
 Iachoh's House, in which (houses) the women wove 
 tents, to Ashera (Venus, Sarah). — 2 Kings, xxiii. 7. 
 
 " One may see eunuchs 2 continually strutting 
 
 1 Only the priests (kedeshim) were allowed to enter the inner temple. 
 
 2 Casti, chaste;, the Galli. — Movers, 688, 687. Kadash (holy) to Iahoh. — 
 Zachariah, xiv. 20. Sanctissimus Archigallus. The Galli were considered 
 especially holy, and were regarded as Prophets filled with the Spirit of the 
 Deity.— Movers, 688 ; Apol, c. 25 ; A mob. 1. c. p. 30, see Ps. 89, 18. " The 
 Galli were undoubtedly also the KEDF^irim." — Movers, 683. The Septuaginta 
 call them rereleafievovg, that is, consecrated and initiated! — Ibid., 683. 
 The K-adesh (KDS, "the Sanctified" was holy both to Venus and Moloch- 
 Saturn, because he united in himself the peculiarities of both. — Ibid., 686. 
 
 The KADUsians (from Kadosh the San) dwelt in the mountains between the 
 Black and Caspian seas. — Univ. Hist., v. 283, 321. Kadesh (Kadash), Gen. 
 xiv. 7, was a city. Cities bore suN-names. — Spirit-Hist., 74. The kedeshim 
 (holy) are the priests of the suN-god. — Spirit-Hist., 144. Therefore they were 
 " holy men." 
 
 Qa these very days they become Eunuchs (Galli) ; for when the others play 
 
ie 
 
 42 sod. 
 
 through the market-place at mid-day, and leading h 
 processions in festivals ; and impious men as they are, 
 having received by lot the charge of the temple, and 
 
 the flute and perform Mysteries (Orgia), now the madness comes upon many. 
 — Lucian, iv. 285; Matthew, xix. 12. 
 
 The Galli took part in the Mourning for Adonis and represented the shriek- 
 ing Salambo (Venus). — Movers, 201. Compare the " Iahoh Salom." — Spirit- 
 Hist, 315. 
 
 Omnia fecit quae Galli facere solent. Salambonem etiam omni planctu et 
 jactatione Syriaci cultus (Heliogabalus) exhibuit. — Lampridius, cap. 7 ; in 
 Movers, 201. The Eunuchs (Galli) go clothed as women. — Lucian, iv. 275. The 
 women love the Galli with the utmost ardor of passion, and the Galli are mad 
 after women. — Lucian, iv. 2*73. Negant se viros esse . . . mulieres se volunt 
 credi. — Firmicus. 
 
 The priests and Galli, dressed like women, with turbans, appear in a band. 
 One who surpasses all in the tonsure begins to prophesy with sighing and 
 groaning ; he publicly laments for the sins he has committed, which he will 
 now punish by chastisement of the flesh. He takes the knotty scourge which 
 the Galli are accustomed to carry, whips his back, cuts himself with swords 
 until the blood runs down. The whole ends by taking up a collection. Cop- 
 per and silver coins are flung into their lap ; some give wine, milk, cheese, 
 flour, which are eagerly carried off. — Movers, 681 ff ; Apuleius, Met. 
 
 Avoid the Galli (Eunuchs) and have no communion with them, who have 
 deprived themselves of virility and the fruit of procreation which the God has 
 given to men for the increase of our race ! — Josephus, Ant., iv. 8, (Anno Do- 
 mini, 70). 
 
 Before Josephus's time this law was promulgated. Of course, the law 
 would not have been made if it had not been the custom formerly for eunuchs 
 to enter into the congregation of Iahoh ! — Deuteronomy, xxiii. 1 ; Philo, 
 On the Allegories. III. ii. These semimale priests emblematized the Com- 
 pound Divinity (First-Cause) Adoni (Iah) and Venus (Ia) ; which is also seen 
 in the Bilanx of the Kabbala. The Hebrews adored Adonis (Iahoh-Salam) 
 and SalamaA (the Arab Venus, Huzzah-Salama). We have the names Salon 
 in Nehem. iii. 15, Salam in Ezra, x. 24, SalaimaA (Salamios) Ezra, x. 39, 
 Salomi, Salumiel; and SalamaA (Solomon). Kings, like Dud and SalamaA, 
 bore names of the Sun as Regent. — Spirit- Hist., 38, 39, note; 74. The 
 Book of Enoch gives us Diidael (Hades, Ades), which may be translated 
 Mercurial-Hell; since Dod, Tot, Thoth, are names of Sol-Mercurius, the Sun 
 of Hades (Helios). The name Ad (Adonis, Ades, Deus) was inscribed on 
 the Hebrew altar. — Joshua, xxii. 34. Ad (vapor) is the Sun's Water of the 
 Resurrection, Adonis of the Resurrection of the dead. Two Hebrew altars 
 were inscribed Iachoh-Nasi (Iacchos-Xusios) and Iachoh-Salum (Iacchos-Salam). 
 — Exodus, xvii. 15 ; Judges, vi. 24. 
 
 We find eunuchs in Persia, 456 and 424 before Christ. — Univ. Hist., v. 
 253, 260. They are also mentioned in the time of Samuel. — Josephus Ant. 
 vi.; Burder, I. p. 359 ; 1 Sam. viii. 15 ; Gen. xxxvii. 36. 
 
THE HEBREW MYSTERY. 43 
 
 beginning the sacred and initiating rites, and concerned 
 even in the Holy Mysteries of Ceres."-- Philo Judaeus, 
 On Special Laws, vii. See Matthew, xix. 12. 
 
 The semimales shall march and beat the hollow drums.— Ovid, Fast. iv. 
 
 When they celebrate their own rites they tell that 
 they are chaste (casti).— Ad Senatorem, v. 15; Movers, 
 204. Po Exodus xix. 15. 
 
 And thy ohasidi (chaste, casti) shall bless Thee !— Psalm, cxlv. 10 ; 
 lxxxv. 9. 
 
 Many shall be purified and made clean and tried. 
 — Daniel, xii. 10. 
 
 Daboque vobis cor novum et Spiritum novum dabo 
 in medio vestri ! — EzeMel, xxxvi. 25, 26 ; Schmid. 2 
 . Cor., vii, 1. 
 
 Every head was made bald, every shoulder freed 
 from hair. — Ezek., xxix. 18 ; Numb., viii. 7. 
 
 The flock, the holy flock of Jerusalem in her 
 solemn Feasts ! — Ezekiel, xxxvi. 38. 
 
 The Egyptians, when they made the offerings to 
 the dead, marched in "a procession in which palm 
 branches are strewn in the way. 77 A procession of 
 priests is represented with palm-branches in their 
 hands, and over this is the inscription : 
 
 This is the completion of the ceremomj of libation 
 for the Osiris priest, the mighty servant of Ammon 7 s 
 temple, named Katineptu the justified, who has passed 
 to another life, etc. — Uhlemann, iv. 296. 
 
 CHOETJS. 
 
 Sent forth from the palace I am come 
 
 Heading the pitchers (libations) accompanied with the loud clapping of 
 
 hands. 
 Marked is my cheek with bloody gashes, 
 The furrow new-cut by my nail : 
 Forever my heart feeds upon grief (cries of wailing). 
 
44 sod. 
 
 And linen-destroying Tendings of the 
 
 Tissues have been burst open under my griefs, 
 
 The breast-covering folds of the robes, torn 
 
 On account of smileless woes. — Aeschylus, Choeph., 22 ; see Buckley. 
 
 Pouring out these, an earth-drunk stream, I return, 
 
 Flinging away the vessel, with eyes not looking back. — Ibid., 96. 
 
 In the Mysteries the initiated wore long robes of 
 linen. — Maury, II. 337. 
 
 Fourscore men from Sechem, Siloh and Samaria 
 having their beards shaven and their clothes rent 
 and having cut themselves; with offerings and thus 
 (incense) in their hand to bring them to the House 
 of Iahoh. — Jerem., xli. 5 ; Levit., xix. 27, 28 ; xxi. 5. 
 
 There shall be a mark 1 upon thy hand, and a me- 
 morial between thine eyes. — Exodus, xiii. 9. 
 
 Sanctify a fast, proclaim cessation, congregate 
 the Elders (the Patres), all inhabitants of the land to 
 the house of Iahoh your Alah and call to Iahoh ! — 
 Joel, 1/14. This is " the Great Day."— Isaiah, i. 13, 
 Septuagint ; which passage Origen quotes. 
 
 Therefore Adoni Iachoh ZABAoth (Sebadios) shall 
 call us on that day to weeping, and to mourning and 
 to baldness and to wearing sackcloth. 
 
 For lo, joy and rejoicing ; slaying the ox and 
 slaughtering sheep ; eating flesh and drinking wine : 
 we must eat and drink, for to-morrow we shall die ! 
 — Isaiah, xxii. 12, 13. 
 
 They ate the sacrifices of the souls (mathiiii the 
 dead). — Psalm, cvi. 28 ; Belcher's Charikles, 294-296 ; 
 Mark, x. 38. 
 
 The Greeks called the feast days paneguris 
 
 1 Ye shall not round the corners of your head nor destroy the corners of 
 the beard. Ye shall not give a cutting in your flesh, for a soul ; nor the 
 writing of a brand (or mark) upon you!— Leviticus, xix. 27. 
 
THE HEBREW MYSTERY. 45 
 
 (congregation). — Rodolphus Hospinianus de Festis. 
 p. 3. 
 
 One ordinance for you of the Congregation (Pane- 
 guris) 1 and also for the stranger that sojourneth with 
 you. As ye are, so shall the stranger be before 
 Iahoh! — Numbers, xv. 15. 
 
 An Ammonite or Moabite shall not enter into the 
 Paneguris (kahal) of Iahoh. 
 
 But the Edomites and Egyptians could be present, 
 Dent., xxiii. 3, 4, 7, 8 ; and it is probable that the 
 neighboring people of Tyre and Byblus were admit- 
 ted. — Isaiah, xxix. 17 ; Judges, x. 6. 
 
 Which sacrifice in gardens and burn incense upon 
 bricks. 
 
 Which sit in the sepulchres, and pass the night in 
 Natsorim (in vigils) ; that eat the flesh of swine ; and 
 broth (swine-broth) of the abominable things is in 
 their vessels! — Isaiah, lxv. 3, 
 
 Behold I show you a Mystery ! 
 
 We all shall not be put to sleep ! The dead shall be raised. 
 
 — Paul, 1 Cor., xv. 
 
 The Hindus make "the usual libations of water to 
 
 1 And I will also tell about the coNGREGATiONists (Paneguristeon), the things 
 which they do ! 
 
 When a man to the Sacred City first goes, he is shaved as to his head and 
 eye-brows. 
 
 But in the holy city a man who lodges strangers takes in the unacquainted.* 
 For surely in each city* there are appointed mine'hosts on the spot; and this 
 custom they receive from their fathers, a native custom. But the Assyrians 
 call these men " teachers," for they show the strangers all things ! ! ! 
 
 Having sacrificed a sheej), the other parts he both cuts up and banquets 
 upon, but putting the skin upon the ground he sits upon it on his knees and 
 takes up upon his own head the feet and head of the cattle, and at the same 
 time, praying, he beseeches to receive the present sacrifice ; and he promises 
 a greater one next time ! — Luciail, iv. 286. 
 
 * And in every city of the association (of the Essenes) a guardian of the strangers is se- 
 lected, dispensing clothing and necessaries.— Josep7ms, Wars, II. 7. 
 
46 sod. 
 
 satisfy the manes of the dead." — Cokbrooke, Hindu 
 Rel, 99. 
 
 The kinsman sprinkles water over the grass spread 
 on the consecrated spot, naming the deceased, and 
 saying : 
 
 May this oblation be acceptable to thee ! 
 
 He afterwards takes a cake or ball of food mixed 
 with clarified butter and presents it, saying "May 
 this cake be acceptable to thee ;" and deals out the 
 food with this prayer : 
 
 "Ancestors, rejoice, take your respective shares, 
 and be strong as bulls !" 
 
 Salutation unto thee, deceased, and unto the 
 saddening (hot) season ! 
 
 Salutation unto thee, deceased, and unto the 
 month of tapas (wet or dewy season). 
 
 Salutation unto thee, deceased, unto that [sea- 
 son] which abounds with water ! 
 
 The nearest relation silently sprinkles the bones 
 and ashes with cow's milk. He first draws out from 
 the ashes the bones of the head, and afterwards the 
 other bones successively, sprinkles them with per- 
 fumed liquids, etc.— Colebrooke Relig. Ceremonies of 
 the Hindus, 105-108. 
 
 The Feasts of the Mysteries closed with sacrifices 
 
 TO THE DEAD 1 AND THE WASHING AND ANOINTING OF 
 THE MONUMENTS. 2 
 
 Ornatis monumenta JUSTorum ! — Matthew, xxiii. 
 29, St. Jerome. 
 
 1 Preller, I. 490; Jer., xvi. 6, 1; xxii. 10. 
 
 8 Potter, I. 449. A black bull was offered up.— Potter, I. 449. Osiris ia 
 
THE HEBREW MYSTERY. 47 
 
 " Those below the earth are conscious." — Sopho- 
 cles, Ant., 542. "The dead know what goes on 
 around them." — Talmud, Berachoth ; Pinner, I. 18, 
 
 s. 2. 
 
 These bones are the whole house of Israel ! 
 Lo, (the j are) saying : Our boxes 1 are dried up, 
 Out hope is lost, we are cut off for us ! 
 
 represented black. — Plutarch de hide, xxii. It is the color of Hades. — Isaiah, 
 xlv. 19. 
 
 From the ancient Jewish Rabbis. 
 
 I will die in my city ; for it does the dead good if their friends frequent 
 their sepulcres and supplicate the Manes (nshmthn), and this thing confers on 
 them some benefit. Nay even themselves, when asked, pour forth prayers for 
 the survivors : For this reason therefore Caleb ben Iephunah prostrated him- 
 self upon the sepulchres of the Patriarchs ! — Liber Chassidim Num., 710 ; 
 WagenseW s Sota, p. 332. 
 
 When any public calamity is close at hand, if the people betakes itself to the 
 place of the sepulchres and prays there, then the Nourishing Potency, being 
 called forth, joins itself to the sentient force ; but this last going forth wakes 
 up the mind, and they intercede with God for the living! — Shalshelet Hak., 
 p. 85, b; WagemeiTs Sota, p. 332. 
 
 Supplications-were made at the sepulchres of the pious, on account of the 
 impression which was left in those bones by the Divine Spirit, whose abode 
 they were ; therefore they are more fit than other places, in order that by 
 their aid the Divine Influence may be received! — Abarbanel ; Sota, 333. See 
 also Matthew, xxiii. 27 ; ix. 16 ; Nicolai, de Sepulchris Hebraeorum, pp. 216- 
 218, 183. See 2 Kings, xiii. 21. 
 
 1 The bones were washed with wine and oil. — Anthon, 456 ; Psalm, cix. 18. 
 The Romans, like the Greeks, were accustomed to visit the tombs of their 
 relatives at certain periods, and to offer sacrifices to them and various gifts. 
 The tombs on these occasions were sometimes illuminated with lamps. In the 
 latter end of February they kept the Festival Feralia, in which the Romans 
 carried food to the sepulchres for the use of the dead! — Anthon, 462. 
 
 Let them remove strifes from the Feasts (Periae). 
 
 The rights (swine-broth) of the divine Manes, let them be sacred ! 
 
 Cicero, de LegibvA, ii 8, 9. 
 
 Swine- offerings were brought to Hercules ! — Movers, 220 ; Macrob., III. 11. 
 
 Post ea praeteriti tumulis redduntur honores. 
 
 Habent alias moesta sepulcra faces. 
 Nunc animae tenues et corpora functa sepulcris 
 
 Errant ; nunc posito pascitur umbra cibo 
 Nee tamen haec ultra quam tot de mense supersint 
 
 Luciferi, quot habent carmina nostra pedes. 
 Hanc, quia justa ferunt, dixere Feralia lucem : 
 
 Ultima placandis Manibus ilia dies ! — Ovid, Fast, ii 
 
48 sod. 
 
 Can these bones live ? ! ! ! Adoni Iahoh, Thou knowest ! 
 
 Said Adoni Iahoh (Adonis IAO) to these bones : Lo I bring Spirit into 
 
 you, that you live ! 
 I am about to open your sepulchres and will make you come up from your 
 
 graves, O my people ! 
 I will put my Spirit upon you, that you live. — Ezelciel, xxxvii. 3, 5, 
 
 12, 14, 17; Rosea, xiii. 14; Daniel, xii. 2 ; Jeremiah, viii. 1, 2. 
 
 "We find in Plutarch, de virtt. mull, in fine, an 
 instance in which a sepulchre was put in communica- 
 tion with the water by an artificial aquaduct, because 
 it was customary to erect a place of rest for the dead 
 on the shore of the LiFE-producing element." — Bach- 
 of en, Grabersymbolik der Alien, 233. 
 
 Furrohurdin Jasan is a Parsee festival set apart 
 for the performance of ceremonies for the dead. — 
 Dosabhoy Framjee, 61. At the end of the Parsee 
 year (February) they celebrate the Mooktads by rais- 
 ing a pile of brass or silver vessels filled with water. 
 Flowers and fruits are placed there, and religious 
 ceremonies performed in honor of the dead. This is 
 borrowed from the Hindus. — Dosabhoy Framjee, 
 63. 
 
 The women of the Turks sprinkle the monuments 
 of the dead with flowers and water. — Nicolai, Sep. 
 Hebraeorum, p. 219. The power of the Rain must be 
 mentioned in the benediction for the revivification of 
 the dead. — Talmud, Berachoth, 26, 33. During the 
 whole autumn and winter months a prayer for the 
 sending of Rain is inserted ! — Pinner, I. 26. 
 
 A river of water of life proceeding out from the 
 throne of God ! — Revelations, xxii. 
 
 From the scull of the ANCIENT Being wells 
 forth Dew, and this Dew will wake up the dead to a 
 new life. — The Sohar, Idra Rabba ; Franck, 124; 
 Vallis Regia, xxix. 6. Kabbala Denud., II. 297. 
 
THE HEBREW MYSTERY. 49 
 
 11 Influentia rod Seir." — Kabbala Denudata, II. 342, 
 Intr. in Sohar. 
 
 The Greeks with trumpets invoke Bacchus (Spirit, 
 OsEiRis) from the water. — Plutarch de Iside, xxxv. 
 
 After three days and a half, Spirit of Life from 
 The God entered in them and they stood on their 
 feet. 
 
 And they went up to heaven in the cloud. — Rev. 
 xi. 11, 12. 
 
 "Elohim is divided into Alah fib& and im q\ 
 Alah however is the idea of Spirit." — Kabbala Den., 
 II. 346. 
 
 For as that which is filled with Holy Ghost (Pneu- 
 ma) is called empnqun (breathed into), and that which 
 is filled with understanding is called sensible, just so 
 this dance of soul has been named enthousiasmos 
 on account of the communion and communication of 
 diviner faculty : and the prophetic of enthousiasmos 
 is from Apollo's inbreathing and possession : but the 
 Bacchic is from Dionysus : l 
 
 And with Corybantes ye will dance ! 
 
 says Sophocles ; for the rites of the Mother and the 
 rites of Pan are the same as the orgies of Bacchus. — 
 Plutarch, Erotik, xvi. 
 
 1 Apollo (Baal, Bel the Younger) is the Divine WISDOM (the male Serpent) 
 and Bacchus is the Divine SPIRIT. The Brazen Serpent that Moses (the clergy) 
 made, and which in later times was reprehensible on the score of being an 
 image, recalls to us the serpent as a Bacchic emblem ; it is found with the 
 bulls and groves of Baal (Adonis-Bacchus), an emblem belonging to the 
 Mysteries ! Abal, Bol, Baal, was both Apollo and Bacchus, and all three were 
 the Sun. Macrobius (Saturn., I. 20) makes Apollo and Bacchus the same. — 
 Rawlinson's Herod., II. 298. 
 
 The limbs of the Dionysus, Zeus delivers to his Son Apollo to bury.— 
 Clemens Alexandr., p. 15. 
 
 4 
 
•50 sod. 
 
 A trumpet in every man's hand, with empty pitch- 
 ers and lamps within the pitchers. 1 
 
 The three companies blew the trumpets and brake 
 the pitchers and held the lamps in their left hand. — 
 Judges, vii. 16, 20. 
 
 The Jews in their feasts used little trumpets like 
 the Greeks in the Bacchanalia. — Spirit-Hist., 221 ; 
 Plutarch, Quaest. Conv., iv. 671, 745, 746. 
 
 And all the people sounded trumpets and shouted 
 with a loud voice ! — 1 Esdras, v. 62 ; 2 Sam., vi. 15. 
 " They deliver up the Lamp op Life I" — Lucretius, 
 
 II. 78. 
 Puffing out the Lamp he fled ! — Aristophanes, Frogs, 
 1038. 
 
 He fell down and died ; then we all overthrew the 
 lights! — 2 Esdras, x. 1, 2. The candles are extin- 
 guished just before the Miserere, at the death of the 
 Anointed ! 
 
 The torch (siLao) is the symbol of New Life ! — 
 Hundert und Ein Frage, 71. Lights were carried 
 before the dead at his funeral. — Talmud, Berachoth, 
 53 ; Pinner, 
 
 But who knows if livestg is not dying indeed, 
 But to die to live ! — A fragment of Phryxms. 
 "Not to live is to live" 1 — Aristophanes, Frogs, 1022. 
 
 Among the sacrifices to the dead the Hindus offered 
 u a lamp, water and wreaths of flowers, naming the 
 deceased with each oblation and saying, ' May this 
 he acceptable to thee.' " — Colebrooke, 101. 
 
 I will dispose a lamp for mine anointed ! — Psalm, 
 exxxiL 17. As soon as the dead is buried and the 
 
 1 The art of war in those days would appear to have been a Mystery. 
 41 The Greeks with trumpets evoke Bacchus from the water." — Plutareh dt 
 hide^ xxxv. 
 
THE HEBREW MYSTERY. 51 
 
 mourners have come home, they light a lamp and let 
 it burn 7 days successively, day and night. — Boden- 
 schatz, Kirchl. Verf. der Juden, IV. p. 178. The 
 kinsman of the dead ' ' lights a lamp in honor of the 
 deceased." — Colebrooke, Relig. Cer. of the Hindus, 107. 
 A procession led by a trumpeter was followed by 
 wagons loaded with myrtle boughs, by a black bull 
 and by youths carrying vessels containing the liba- 
 tions for the dead. The tombstones were washed and 
 anointed, the bull was sacrificed to Zeus (the Father) 
 and to Hermes Underground (the Son), and the dead 
 were invited to partake of the banquet prepared for 
 them.— See Anthon, 397. On the fifth day of the 
 Eleusinia, called the Day of the Lights, the Mystae 
 went with torches to the Temple of Demeter at 
 Eleusis where they remained all night ! On the fol- 
 lowing day Iacchos, Son of Demeter, Son of Dios, 
 with a torch (the symbol of Resurrection) in his 
 hand, was borne along the sacred way with shouts. — 
 See Anthon, 396. 
 
 Go then, and for this man display 
 
 Yonr'sACEED LAMPadas (torches) to light the way 
 
 On his return to light, Gods under earth ! 
 
 — Aristophanes, Frogs, 1442 ff ; Wheelwright. 
 
 The TORCH-lighted shores 1 where the " awful God- 
 desses " foster for mortals those hallowed rites ! — 
 Sophocles, Oedip. Col., 1019. A trumpet in every 
 man's hand, with empty (emptied) Pitchers, and 
 Lamps in their left hand ! — Judges, vii. 16, 20. 
 
 The dead shall arise, and those in the remem- 
 brances shall be raised up, and those in the earth 
 
 1 The essential part of the Eleusinia was the nocturnal and ecstatic celebra- 
 tion.— Preller, I. 486. 
 
52 sod. 
 
 shall be cheered : for thy dew is a restorative to 
 them! — Isaiah, xxvi. 19, Septuagint. 
 
 To those who love there is a return (Anodos) from Hades to light ! — 
 Plutarch, Erotilc, xvii. 22. 
 
 From the hand of Saoul (Sol-Pluto) I will redeem 
 them ; from Muth (Death, Pluto) I will liberate 
 them ; I will be thy plague, Muth ! I will be thy 
 destruction, Saoul (Hades, Pluto) ! — Hosea, xiii. 14 ; 
 1 Cor. xv. 
 
 From the extremity of the earth we have heard songs : 
 Gloet to Zadik! 1 — Isaiah, xxiv. 16. (Jupiter). 
 
 Thou wilt purify me with hyssop that I be clean ; 
 thou wilt lave me. 
 
 Create in me a clean heart ALAHim ! 
 
 And a firm spirit renew in the midst of me. 
 
 Alahim, Alahi of my safety : my tongue shall 
 sing thy justice (zADiKat). 
 
 Adoni, . . . then thou wilt be delighted with the 
 sacrifices of Zadik, the holocaust and the roasted. 
 
 1 Iosedek the Highpriest. — Josephus, Ant., x. c. 8. Zadkiel is an Angel, 
 Zedek the planet Jupiter. Inter planetas Zedek, Stella albicans cui gentiles 
 nomen Idololatricum applicarunt quorum commemoratio prohibitaExod. xxiii. 
 IZ.—Kabbala Denudata, I. 185, 200, Francofurt, 1677. 
 
 Zadak is Jupiter. — Talmud, Pinner, I. 59. Suduk is the Phoenician Su- 
 preme God. Suduk is interpreted " just," — S.anchoniathon, Orelli, p. 32. 
 The Hebrews called the priests " Sons of Zadok," and Loim (LEuites) — Philo 
 About the Planting of Noah, part 2nd. xv. ; the Phoenicians used the word 
 ELoim for " Satunians" (Kronioi). From Gallus, a name of Adonis (GELeon, 
 Gelon=Ianus) we have Galli, his priests ; from Kadash (Iahoh) we have the 
 kedeshim ; from Asar (Sun, Lord, Osiris) we have the Isarim ; from Zadik or 
 Zadok, the zadikim ; Deut. xxi. 5 ; 2 Sam., xv. 24 ; 1 Kings, i. 39 ; from the god 
 Magos (MACHAniws, MACHael, EIAmach, Michael, Lamach, MAGedon. — Jose- 
 phus, Ant., viii. 6) Magi the priests, MAGicians. From Asal, Sol, Asel, we 
 have the Salii and Selli, the priests of the Sun. 
 
 Adoni-Zedek, the Jerusalem king, bore the names of Adonis and Jupiter, 
 two names of the Hebrew God (Zadik). — Joshua, x. 3. He shall be called 
 Iachoh Zedeknu (Our Zedek) l—Jer., xxiii. 5, 6. 
 
THE HEBREW MYSTERY. 53 
 
 Then thou wilt make bullocks ascend, upon thine 
 altar ! — Psalm, li. 
 
 Justice etc. are a kind of Initiatory purification. 
 And those who instituted the Mysteries for us appear 
 to have been by no means contemptible, but in 
 reality to have intimated long since that whoever 
 shall arrive in Hades unexpiated and UNiNiTiATed 
 shall lie in mud, but he that arrives there purified 
 and initiated shall dwell with the Gods ! — Plato, 
 Phaedo ; Cary, I. p. 68; Bothe, Aristojph. hi. 205, 
 note. 
 
 For we are alone present. 'Tis the Lenaean Feast (of Bacchns). 
 But we ourselves, now at least, are winnowed clean ! — Aristophanes, 
 Acharn, 471. 
 
 In the Eleusinian Mysteries the initiated purified 
 themselves by washing hands in holy water ; and 
 were admonished to present themselves with minds 
 pure and undefiled. — Potter, I. 451. 
 
 Wash me thoroughly from mine iniquity", 
 And cleanse me from my sin. — Psalm, li. 2. 
 
 The intiated are the "just." — Aristophanes, Batr., 
 145 ff, 156, 423, 424, 612, 725-727 ; Vary's Plato, 
 Phaedo, I. 84, 85 ; Phaedrus I. p. 326. "I hope to 
 go among good men. I entertain a good hope that 
 something awaits those who die, and that it will be 
 far better for the good than for the evil." — Plato, 
 Phaedo, Cary, pp. 61, 116, 117. Those in elysium 
 are the initiated. 
 
 "Foreseeing the blessings of Hades they sing and 
 rejoice !" — Plato, Cary, I. p. 89. " Our souls will 
 really exist in Hades.' 7 — Cary's Plato, I. 115. 
 
 Thou shalt see faieest light just as here, 
 And myrtle groves, and blest camp-meetings (Thiasous) 
 Of men and women, and much clapping of hands. — Aristoph. Fi-ogs, 155 ; 
 Psalm, xlvii. 1. 
 
54 sod. 
 
 Chorus of the Initiated, in the Elysian Fields, 
 who dwell near the way that leads to pluto's gates. 
 
 Iacch ! Iacche ! Iacch ! O Iacche ! 
 
 The Initiated 
 
 Here somewhere are sporting, whom he described to us. 
 At least they are hymning the very Iacchos whom Diagoras. 1 — Aristoph., 
 Frogs, 309 ff. 
 
 In the Elysian Fields the souls gather the fruits 
 from the celestial trees of this paradise. — Champollion, 
 Egypte, 131. The residences of the blessed were 
 gardens shaded by trees of Various kinds. — Egypte, 
 105. Ellas, Allah, Elousm (Diana) , Alusion (Elysium) 
 the Sun's realm. 
 
 Thou shalt call me Aisi (Iasi, Bacchus-Iasius) and 
 no more Boli (my Apollo) ! — Hosea, ii. 16 ; Isaiah, 
 xi. 1. Apollo is the Monad, and Artemis the Duad. 2 
 — Plutarch de hide, x. The castrated priests of the 
 Assyrian Artemis (Virgin) were named MagABUZoi. — 
 Movers, 241 ; Strabo, xiv. 1, p. 276. 
 
 Great is Diana of the Ephesians ! 
 
 The Great Goddess Diana whom all Asia and the 
 world worships ! — Acts, xxix. 27, 28. 
 Diana the Light-bringing. — Aristoph., Lysistr., 687. 
 
 Ieis, dewy, on her yellow wings through heaven. — Virgil, Aen., iv. 700. 
 Ieah does not make her light to shine ! — Isaiah, xiii. 10. 
 Once more come to me, Phoib, 3 Dalian King, who holdest Kunthia 
 High-headed rock : 
 
 1 Diagoras provoked the highest indignation of the Athenians by divulging 
 the Mysteries. 
 
 2 The Supreme Being was philosophically considered Semimale, Male and 
 Female : Adam-Adan-Adonis and Huah-Eua- Venus, Lunus and Luna, Acdestis 
 and "the Mother," Attis and Nana-Venus. "For ye are wont to say in 
 prayers, Whether Thou (0 God) art God or Goddess." — Arnobius, adv. Gentes, 
 III. viii. Iah (Deus) and lah (Ia, Dea, The Virgin) in Hebrew, become Ia, Ie, 
 Ikios (Apollo) and Ia (Diana Virgo) in Greek and Latin ; for it was the usage, 
 according to Hieronymus, to write with a " He" and to read it an a ; also the 
 Attic Greek changes a into eta. 
 
 3 Abob as, Abib, Boib ; Babas, Phabet — Josephus, Ant., xv. 11, 12. 
 
THE HEBREW MYSTERY. 55 
 
 And Thou, Blessed (Virgin) of Ephesus who dost hold the golden 
 Fane in which lim>ian maids thee greatly reverence. . . . 
 
 And He, who holding Parnasian rock 
 
 With torches radiates, 
 
 Festive Dionysus eminent with Delphic Bacchae. — Aristophanes, Clouds, 
 577 ff. 
 
 Call on Artemis (Virgin), 
 
 And on twin Ieios 1 chorusleader 
 
 Well-disposed, and on Nusios (Bacchus-Nuh) 
 
 Who, with maenads, gleams Bacchic with his eyes 
 
 Alalai (Hallelu) Ia 2 Paieon ! Lift up! Iai! 
 
 As after victory, 
 
 Iai! Euoi! Euai ! Ettai. — Aristophanes, Lysistr., 1193 ff. 
 
 I entreat Pastoral Hermes and Pan! . „ . 
 
 Let us O Women strike the ground in time ! 
 
 But we fast 3 wholly : . . . 
 
 But I in philo-chorous komuses will sing Thee, 
 
 Euion, Dionusos, BeomIus, and Boy of Semele, 
 
 Delighted in choirs of ISTymphs on the mountains, 
 
 In charming hymns, EuIon"!, Etjion!, 
 
 Ettoi!, dancing in choir ! — Aristoph. Thesmoph., 926 ffi 
 
 In the Mysteries of Ceres the initiated bore the Mystic Torch. — Juve- 
 nal, xv. 140. 
 
 Such Orgia (Mysteries) with secret torch the Baptists 
 
 Performed, who are wont to weary the Athenian Cotytto. — Juvenal, II. 
 91, 92. 
 
 She will descend in winter into the river, the ice having been broken, 
 
 Thrice in the morning Tiber will she be dipped, and in the very 
 
 Whirlpools wash her timid head. — Juvenal, vi. 522 ff. 
 
 John, surnamed the Baptist. For Harod kills this 
 good man who commanded the Jews to come toge- 
 ther to Baptism, practising virtue and using justice 
 toward one another and piety toward God. For 
 that the Washing seemed acceptable to him if they 
 used it not for the deprecation of certain sins but for 
 purity of the body, seeing that verily the soul is puri- 
 fied by JUSTICE ! — Josepkus, Ant., xviii. 7. 
 
 1 Doric Ia, Attic Ie. 
 
 a It] in the Greek. See p. 39, note. 
 
 9 When thou dost fast, wash thy face and anoint thy head.— Matthew, vi. 17 
 
56 sod. 
 
 John came to you in the path of JUSTICE. — 
 Matthew, xxi. 32. 
 
 And in those days is loan the Baptist at hand 
 proclaiming in the desert of Judaea, saying : Change 
 your hearts (repent) ; for the Kingdom of the 
 Heavens is nigh ! ! ! 
 
 And himself, the loan, had his clothing of camel's 
 hairs, and a belt of skin around his loin. 1 
 
 And locusts and wild honey were his food ! — 
 Matthew, iii., Greek Test. Tischendorf. 
 
 Ex more docti Mystico 
 Servemus hoc jejunium ! — Ancient Christian Hymn. 
 
 Taught in the mode of the Mysteries 
 Let us keep this fast ! — Rambach, I. 170. 
 
 John's disciples (" John's Christians ") said: We 
 and the Pharisees fast frequently. — Matthew, ix. 14. 
 Matthew, x. 26, 27, 28, contains a simile drawn from 
 the Mysteries. Mystery was an expression for 
 baptism and sacrament. — Hagenbach, Dogmengesch., 
 169, 170. 
 
 Herald 
 
 Silence, Silence ! ! Pray to the Thesmophorian 
 Goddesses, to Demeter, and to Kora and to Pluto 
 and to Kalligeneia and to the Nourisher of youths, 
 and to Hermes and to the Graces, to make this 
 Church and Synod the now fairest and best ! 
 Ia Paion, Ia Paion, Ia Paion ! 
 Chairomen ! ! ! 
 
 1 He wore a hair shirt probably, like the early coenobites, the later monks. 
 Compare the Therapeutae and Essenes as monks ; also the Buddhist monks of 
 this period. 
 
THE HEBREW MYSTERY. 57 
 
 Chorus. 
 
 We approve ! and we supplicate the race of gods, at these prayers 
 Appearing, to be gratified ! ! — Aristophanes ; Thesmoph., 294 ff. See 
 Matthew, xviii. 17 Greek. Aristophanes lived from 456 to 380 Before 
 
 Christ. 
 
 ' ' The rites of Kotuto (Kotys) and Benclis 1 ( Arte- 
 mis), from which the Orphic rites originated J 1 — Strabo, 
 x. 470. The Orphic ideas and customs resemble the 
 Hebrew particularly.— Spirit-Hist., 212, 213, 176, 
 169. 
 
 And the psalm (psalmos) halelujas (ALALAzei), 
 
 And bull-voiced fearful imitators bellow 
 
 Somewhere secretly (from the unseen), 
 
 And the drum's reverberation, 
 
 As of subterranean thunder, is borne exceedingly fearful. 
 
 —Strabo, x. 470. 
 
 Zeus Chthonios (beneath the earth) thundered ! — Sophocles, Oed. Col., 
 1606. 
 
 The gods under earth 
 Are better at receiving than letting go ! — Aeschylus, Persai., 689, 690. 
 
 O Ejxg of those in night, 
 
 O Aidoneus, Aidoneus ! — Sophocles, Oed. Col., 1560. 
 
 O Abode of Aides and Proserpine, O nether 
 Hermes ! Hermes the Conductor (of the souls) is 
 leading me on, and She (Proserpine) the Goddess of 
 the sh&aes.— Sophocles, Electra, 110 ; Oedip. Col, 
 1547. 
 
 Hermas, Kullanios, called out the souls 
 Of the men that wooed ; and He held with his hands the eod 
 Of gold, beautiful, with which he soothes men's eyes, 
 Whomever He pleases, and raises again those that sleep ! 
 
 1 Bendidia, a Bacchic festival of Bendis-Artemis (the Moon), the day before 
 the Panathenaic festival. — Anthon, Bendidia. 
 
 Music in the Rites. Orpheus, Musaeus and Thamuris procured music (for 
 the Mysteries). — Strabo, x. 471. 
 
58 sod. 
 
 And with it indeed He drove, having moved them ; and they gibbering 
 
 followed. 
 Gracious 'Ermeias led them down the dusky paths. 
 And they went to the streams of Ocean and the rock of Leucas, 
 And to the GATES of Eel (Sol's Gate of Hell) and the people of dreams 
 They came ; and immediately they came upon the Asphodel mead 
 Where dwell souls, images of the dead ! — Homer. 
 
 The Sun-god and his horses and chariot were car- 
 ried every night around (under) earth in a brazen 
 cup (Charon's boat). The cup is the Pitcher in which 
 Water is fetched from the Styx for the moon. 1 
 
 The Sun (Eli) went up, leaving the very beauteous LAKE. 2 — Odyssey, 
 iii. 1. Mercury is Sol. — Arnobius, VI., xii. 
 
 The 14th Way is called Sakal Mair (Wisdom 
 Shining) and is so called because He is the essence 
 of the Gathered Wisdom (the Wisdom of the Gather- 
 ing), and the Teacher concerning the Mysteries of 
 the Consultations of the holy (kad.esh). — The Jezira, 
 Meyer, pp. 3, 19. 
 
 I am LIYING unto the Aions (ages) of the Aions 
 (ages) ; and I hold the keys of the death and the 
 Hades. — Rev., i. 18. 
 
 O Subterranean Herma presiding over thy Father's powers. 
 
 — Aeschylus, Choephorae, 1. 
 
 Herma, Offspring of Dionysus who leads the Bacchic dance. 
 
 — Orpheus, Arg., 57. 
 
 To Thee the great Panathenaia we will celebrate, 
 All the other rites of the gods, 
 Mtsteeies, Diipolia, Adonia, Herma ! 
 
 — Aristophanes, Eirene, 406 ff. 
 
 1 The Pamulia were on the twenty-fifth of Phamenoth (March 3d), and on 
 the New-moon of that month the ancient Egyptians celebrated the entrance 
 of Osiris into the moon I This, Plutarch says, is the beginning of Spring. — 
 Higgins, Anacal., p. 114. In the Pamulia they bore the triple Phallus. — 
 Silvestre de Sacy, II. 54 ; Pint, de hide, xxxvi. The moon obtains her light 
 from the Sun.— Plato, Cratylus ; Burges, iii. 332. The Sun is the "first 
 m.wa.."—SpiritHist., 61, 52. He is First-born from the shades of Zalamoth. 
 
 2 Compare the Delian LAKE.— Rawlinsorts Herod., II. 259. 
 
THE HEBREW MYSTERY. 59 
 
 Then he takes the Rod ; by this he evokes from Orcus souls 
 Pale; others he sends under sad Tartarus! — Virgil, Aen., iv. 242. 
 Thou puttest pious souls in joyful 
 Mansions ; and with the golden Rod dost govern 
 The light crowd ; Acceptable to the gods 
 
 Above, and those below ! 1 — Horace, I. 10. 
 
 When I shall have walked in the valley of Zal- 
 muth (Salamuth, summae tenebrae, shadow of death) 
 I will not fear evil for myself ; thy rod and thy staff 
 will console me. — Psalm, xxiii. 4. 
 
 When the "First-born of Time" (Sol-Aion) comes 
 near me, then I obtain the portion of this speech. 
 
 Breathing lies the quick-moving Life, heaving yet 
 firm, in the midst of its abodes. The Living One 
 walks through the powers of the dead : the Immor- 
 tal is the brother of the mortal. — Vedic Hymn; Max 
 Mutter, p. 567. 
 
 Greatest Herald of those above and those below,. 
 
 Listen, Herma of the Shades, having summoned for me 
 
 The Angels (Daimonas) under earth to hear my 
 
 Prayers, the Guardians of my fathers' homes ! 
 — Aeschylus, Choeph., 121 ff. "They worship Hermes most of gods. 
 And they swear an oath by Him alone, and say that they are born from 
 Hermes." — Herodotus, v. 7; see Spirit-Hist. of Man, pp. 210, 159, 160, 
 the notes. 
 
 holy Daemons 2 (Lords) tjndee eakth 
 
 Ga (Earth) and 'Erma (Aram, Mercury, Baal-Ram) and King of the 
 Infernals, 
 
 1 " Jesu MEsio is Nebu, the false Messias, the destroyer (depravator) of the 
 ancient religion." — Codex Nasaraeus ; Norberg, Onomasticon, 74. Nebo is 
 Mercury; and " Tobo (Vulcan-Mercury) is a Liberator of the soul of Adam, to 
 bear it to the Place of Life." — Ibid., 58. Vulcan is Zeus under earth. 
 
 2 For Osiris and Isis have passed from good daemons into gods. — Plutarch, 
 de Iside, xxx. Just so Adonis passes over into the Angel Adon-Ai of the 
 Arabs. 
 
 Aristophanes uses DUMONas in the sense "gods," not demons. — Lysistrata, 
 1198. It is used like Balen or Baalan meaning "Sun," "lord," as a title. — 
 Paul, 1 Cor., viii. 5. Demeter is called Chthonia. — Preller, I. 483. 
 
 Philo says : The beings which the philosophers of other peoples distinguish 
 by the name Daemons, Moses names Angels. — Philo, De Gigant., I. 253, ed. 
 Maug. ; Franck Die Kabbala, 229. 
 
60 sod. 
 
 Send from below (bis) spirit (soul) unto ligbt ! ... 
 G-a and otber cbiefs of tbe Ohtbonian gods . . . 
 
 AmoNeus, 1 
 
 Aidoneus that sendest up the shades ! ! — Aeschylus, Persai, 628. 
 BalAn (Baalan, Baali), ancient Balen ("lord"), 
 
 Come fortb Darius ! — Aeschylus, Persai, 657, 664. 
 
 1 come leaving the hiding-place of tbe dead and tbe Gates 
 
 Of Darkness, where Ames (Pluto) bas bis abode apart from tbe gods, 
 Having deserted my body, being raised high in Air (for the space of) 
 Now already this third ligbt of day. — Euripides, Hecuba, 1-33. 
 
 But among all these, whoever passes his life justly, 
 afterwards obtains a better lot, but who unjustly, a 
 worse one. 
 
 When they have ended their first life (they) are 
 brought to trial ; and being sentenced, some go to 
 places of punishment beneath the earth and there 
 suffer for their sins ; but others, being borne upward, 
 by their sentence, to some region in heaven ! — Plato, 
 Phaedrus; Cary, 325. 
 
 Hail to thee, Man, who art come from the trans- 
 itory place to the imperishable ! — Vendidad, Farg., 
 vii. 136 ; Spiegel 
 
 Creator ! where are these tribunals, where do these 
 courts proceed, where do these courts assemble, 
 where do the tribunals meet, to which the man of 
 the embodied world gives an account for his soul ? — 
 Persian Vendidad, xix. 89. _ 
 
 In the third night ; after the coming and shining 
 of the Morning-red, 
 
 And when upon the mountains the victorious 
 Mithra sets himself with pure radiance, 
 
 Then the Daeva Yizaresho carries the soul bound, 
 that has lived in sin, to the Bridge Chinvat ! — Vendi- 
 dad, xix. 91-97. 
 
 1 Adonis in Hades, as God of the Resurrection ot the dead. " Ramas, the 
 Highest!" Baal-Ram, Bol-Aram, Bal-Harameias, Baal-Hermes 
 
THE HEBREW MYSTERY. t)l 
 
 To triton (the third) to the Savior I 1 — Plato, Phile- 
 bus, 66. 
 ta trita, a Grecian sacrifice to the dead, the third 
 day after the funeral. — Isaeus, her. Menecl, §§ 37, 46 ; 
 Liddell §* Scott, Lexicon ; Belcher's Charihks, London 
 ed., p. 204. 
 
 The third day he rose from the dead ! — Rev., xi. 11. 
 
 Blamest thou that we have not laid thee out ? 
 But the third day indeed at very early morn 
 The third preparations (sacrifices) will come from us. 
 
 — Aristophanes, Lysistr., 575 ff. See Lob. Phryn., 323 ; Liddell & 
 
 Scott, Lexicon, Tritos. 
 
 He will revive (animate) us after the space of two days, 
 
 On the third day he will raise us up to live in his presence. 
 
 — Rosea, vi. 2. 
 
 Great is the Mystery (to musterion) of that God- 
 liness who (og) was manifest in flesh, justified through 
 the Spirit, seen by angels. — 1 Tim., iii. 16. ed. Lach- 
 mann. 
 
 He shall come unto us as the Rain, as the Latter 
 Rain irrigates the earth ! — Hosea, vi. 3. 
 
 1 The Persian ceremonies of the third day took place at the dakhma (the 
 round tower where the dead were exposed), the mausoleum. — Spiegel, Avesta, 
 II. xxxix. ; Univ. Hist., v. 166. 
 
 " The Persians anciently (that is, before the Liturgy, the Avesta) worshipped 
 Zeus and Kronos and all these gods that the Greeks make a noise about." — 
 Agathias, II. 24 ; Spiegel, II. 216. They worshipped Sun, Moon, Fire, Earth, 
 Water, Winds, Yenus. — Hyde, 94 ; Herodotus, I. 131. The Persians offered 
 incense to the Planets. — Hyde, 99. They also had the " Mysteries of Yenus " 
 and other Mysteries; "priests of Bellona;" the doctrine of " inherited seeds 
 of corruption and impurities ;" and their priests dressed in white. — Univ. Hist., 
 v. 155, 156, 161, 163, 164, 264. The Persians believed that the Sun is the 
 throne of God. — Univ. Hist., v. 151 ; Spirit-Hist., 144; Numbers, xxv. 4. 
 
 Zoroaster consecrated wine, a rose, a cup, and the kernel of a pomegranate. 
 — Univ. Hist., v. 400. The rose (gul) was sacred to Dionysus (Gallos, the 
 Sun). Zoroaster only altered the ancient religion in the time of -Darius Hys- 
 taspes about 520 before Christ.— Univ. Hist, v. 385, 386, 387, 3S4, 393, 130. 
 He altered it, as we see, from the Bacchus-worship. — Spirit-Hist., 201. 
 
62 sod. 
 
 Nothing continues long under the same form. 
 All things change ; nothing perishes : our Spieit wanders 
 Here and there, hence and thence, occupies all sorts 
 Of forms, passes over equally from animals into human 
 Bodies and into beasts, nor utterly perishes at any time ! 
 
 —Ovid, Met, xv. 165, 258. 
 
 germ of Agamemnon under earth, I send these 
 (libations) to thee as dead.— Euripides, Iphigeneia in 
 Taur., 170. 
 
 "What then is produced from death?" "Life 
 is !" " From the dead living things and living men 
 are produced. 77 " Will not this reviving be a mode 
 of production from the dead to the living T — Plato, 
 Phaedo, Cary, I. p. 71. " Can -the soul, since it is 
 immortal, be anything else than imperishable V } — 
 Ibid., I. 115. 
 
 What thou sowest is not brought to life unless it 
 die! 
 
 Thou sowest not the body that shall be born, but 
 merely a seed ! — Paul, I. Cor., xv. 
 
 Now is Christ eisen from the dead, the First-fruits of those at best. 
 
 If there be no Eesueeectiox of the dead, Christ is not risen ! 
 
 What shall they do who are baptized foe the dead, if the dead rise 
 
 not at all ? Why are they bathed for the sake of these ? 
 See, I will explain to you a Mysteet (musteeion) : we all shall not be 
 
 put to sleep, but we all shall be changed ! 
 The dead will be raised incorruptible,- and we shall be changed ! 
 
 — 1 Cor., xv. 
 
 We praise Ahura-Mazda, the Pure, Lord of the pttee (man). The 
 Amesha-£penta the good Kings the wise praise we ! 
 
 We praise the Watee. The souls and feavashi of the pttee praise 
 we! — Yacna, lxii., Spiegel. " 
 
 The shining acts of purity we praise 
 
 In which the souls of the dead, the fravashis of the pttee, are glad. — 
 Spiegel, Yacna, xvii. 43, 44. 
 
 Hail to Him who is sufficient for the salvation of every one ! 
 
 Happiness he has proclaimed, namely, happiness for every puee who 
 is, has been, and will be ! — Yacna, xlii. 1 ; xxi. 7. 
 
THE HEBREW MYSTERY. 63 
 
 Whoever recites the part of the Ahuna-vairya, 
 
 That man's soul thrice I bring over the bridge to Paradise, 
 I who am Ahura-Mazda, 1 
 
 To the best spot, to the best purity, up to the best Lights. 
 
 "Whose soul trembles on the Bridge Cinvat 
 
 Wishing to obtain through its acts and tongue the path of ptteity (Par- 
 adise). 2 — Yacna, 1., 
 
 When such a soul goes forth out of the body's 
 measure it is like a terrified infant, remaining aston- 
 ished and ignorant of its way ; Sorush shall conte to 
 this blessed, he shall keep him safe from the Devil 
 and bring him to his habitation. — Sad-der, p. lxiii. 
 
 " This our brother, while he lived, consisted of the four elements : 
 now he is dead, let each take its own ; earth to earth, air to air, water 
 to water, fire to fire" — Univ. Hist., v. 167 ; Lord, Religion of the Per- 
 sees, p. 49. 
 
 The purified goes to the throne of Ormltzd and 
 the seven amshaspands that live forever. 
 
 Vohu-maxo (Bahman, the Good Spirit ; Mano) stands up from his golden 
 
 throne. 
 Says Vohu-mano : How art thou come hither, puee one, 
 Out of the transitory world to the Untransitory World ? 
 
 1 According to the gloss this takes place on the day when the offering to 
 the dead is consummated. — Spiegel, Avesta, II. 96. 
 
 2 It was Persian and Jewish doctrine that the good and bad deeds were 
 weighed in a great scales. — Spiegel, Avesta, II. lviii., cxxiv. 
 
 The Court is held on the fourth day, and the wicked is dragged from the 
 Bridge down to hell. — Spiegel, II. xxxix. 15. 
 
 They shall bring thee down to the pit (of hell) 
 
 And thou shalt die the deaths of those buried in the heart of the seas. — 
 Ezek., xxviii. 8. 
 
 The Persians believe that the soul of man remains yet three days in the 
 world after its separation from the body. They pray during these three days 
 for the soul of the dead, and these prayers can still profit him on the Fourth 
 day when the Court opens. — Spiegel, Avesta, Einl., p. xxxix. Rashnu-razista, 
 the Spirit of Justice, on the Bridge Cinvat holds thfi scales of Justice. — Ibid., 
 p. 16. Two angels Mihr-Izad and Reshu-Izad weighed the good and evil 
 actions of the soul attempting to pass. The Day of Judgment is at the end 
 of twelve thousand years after the Creation. — Univ. Hist., v. 401, 160 
 
64 sod. 
 
 The pure souls contented go 
 
 To Ahura-mazda's, to the Amesha-cpentas' golden thrones. 
 
 To Garo-nemana (heaven, the pasture of the Sun), the dwelling of 
 
 Ahura-mazda, the abode of the Amesha-cpentas, the residence of 
 
 the other pure ones. — Vendidad, xix. 102-108. 
 
 Where thou shalt have found dead, rolling them 
 up consign them to the. tomb ; and I will give thee 
 the first abode in the Resurrection. — Esdras., II. 23, 
 16, 31. 
 
 And the young men arose and wound him up (as 
 the mummies are wound) and carried him out and 
 buried him. — Acts, v. 6 ; Burdens Josephus, I. 112 ; 
 John, xix. 40 ; Kenrick's Egypt, I. 414. 
 
 He has passed away to re-union with Ptah, the King of the gods, 
 and with the Prince who has possessed the world, the Lord of the lands, 
 named Ramses Miamun. They have granted an eternally happy life to 
 the joy of the lord of the palace the city-magistrate Petnufi-Bet, the 
 Justified, Saved (Blest) ! 
 
 He is passed over to be again-united x with Ammon-Ka, the King of 
 the gods, etc. 
 
 Songs of praise to Ptah, the Judge of the universe, the King of 
 upper and lower Egypt, to the joy of the lord of the palace, the beloved 
 of God, to whom the Lord has opened the heaven and the star-house ; 
 of the city -magistrate Petnufi-Bet, the Justified, Saved ! . . . 
 
 Songs of praise to the Lord of the gods, Ammon-Ea, to the joy of the 
 lord of the palace the lord of the godly priests of all the gods of upper 
 and lower Egypt ; of the mighty Chief-priest of Ptah the city-magistrate 
 Petunfi-Bet . . . ! He has granted continually happy life, might and 
 princely power. — Uhlemann, iv. 252, 253. 
 
 Egyptian Judgment of the Dead. 
 
 Here follows a prayer for the mummies, according 
 to the Egyptian Church : 
 
 Thus speaks Horus the Son of Isis the Offspring of the Benefactor 
 (Osiris) : Grant an abode of rest, Most Holy, heavenly Lord, Exalted ! 
 Open the Gates of Splendor for the heart of the justified servant that 
 
 1 The Kabbalists sent the souls back to the Pleroma, the Egyptians sent 
 them back to their God. The Pleroma is merely the expansion of the Deity. 
 
THE HEBREW MYSTERY. 65 
 
 he may come to Thee the Lord and Judge of the worlds the Most Holy 
 the Monarch of the life of men ! 
 
 The Dead says : 
 
 I look on Thee, the King who has created me, and on thy might and 
 thy life in its Greatness ! Praise be to the Most Holy, the heavenly 
 Lord, the Opener of the Gates of Glory for the heart of the servant. 
 
 Thoth (Wisdom) says : 
 
 Thus speaks Thoth, the Lord of the shining gods, the Author of jus- 
 tice in the assembly of the gods, who has invented the Holy Writ of the 
 books, the Prince of men, who opens the heaven * to those who are of 
 uplifted heart: "His heart is shining (i.e. justified) on the scales. 
 Judge him the second time." 
 
 HORUS LEADS THE DEAD TO THE THRONE OF OSIRIS. 
 
 Thus speaks Horus the Son of Isis, the Powerful Son of the BeLefaei- •' 
 (Osiris) : " Grant heavenly Lord, Exalted One, to open the doors of th<j 
 shining house of Ammon for the heart of the servant!" — Uhlemann, 
 iv. 179. 
 
 I saw the dead standing before the throne, and biblia (books, rolls) 
 were opened ; and another biblion was opened which is the Book of 
 life : and the dead were juaged by the things written in the rulls, 
 according to their works. 
 
 And the sea gave up the dead that were in it, and the Death and the 
 Hades gave the dead that were in them, and they were judged each 
 according to their works. 
 
 And the Death and the Hades were cast into the lake of fere ! 
 
 This death is the second, the lake of fiee ! — Revelations, xx. 
 
 Osiris 2 appears in mummy-form in Hades. Before 
 the Osiris-mumie stands an Offer-dish filled with 
 slaughtered geese, fruits and loaves. — TJhlemann, iv. 
 186. 
 
 Praise to Thee Mighty (One), Creator of the plenitude of the circle of 
 the earth, Most High, Lord to eternity, great mighty God, mighty Prince 
 who has created the worlds ! Osiris ! the Gracious the holy Goddess- 
 judge 3 of the worlds holds thee upright, who art the Judge and Weigher, 
 
 1 See Plato, Phaedrus ; Cary, I. 323, 325, 327. 
 a The SciN-god is the Source of the souls. 
 1 Proserpine, or Mashi (Justice). 
 Justice, Who dwells with the gods under 6<irth! — Sophoolcs, Ant, 451. 
 
 5 
 
66 SOD. 
 
 Thee who hast joined together and made the worlds. She gives her 
 arms to hold thee upright. Lo there is the Mistress of thy house, like- 
 wise snatched away (by death) into the land of light. — Book of the Bead. 
 Uhlemann, iv. 187. 
 
 They (the sinners) go, the hated companions, praying to Him, to 
 Osiris, the Royal Begetter of the begotten, in order to entreat forgive- 
 ness, the godless ascending together (the steps of his throne). 
 
 The Mighty (One) frees the entreating sinners who there invoke the 
 gods ; the slaves of his creating, the praying sinners, he lifts up to him. 
 — Boole of the Bead ; Uhlemann, iv. 183. 
 
 The Pharisees have a belief that an undying force 
 is in the souls, and that under earth there are punish- 
 ments and honors for those who have pursued virtue 
 or evil during life. — Josephus, Ant., xviii. 2. 
 
 Wilt thou do a miracle for the dead ? Shall the Eephaim (dead) 
 rise and confess to thee, Selah ? 
 
 Shall thy pity be related in the sepulchre ; thy truth in Perdition ! 
 
 Shall thy wonderfulness be made known in the tenebrae (Shades, 
 Darkness), and thy justice in the land of oblivion. — Psalm, lxxxviii. 
 
 They shall confess thy truth, in the congregation of the kedeshim 
 (holy ones). — Ps., lxxxix. 6. 
 
 What profit is there in my blood when I go down to the Pit ; shall 
 the dust praise thee ? — Psalm, xxx. 9 ; Pev. ix. 2, 11. 
 
 Thou hast delivered my soul from the lowest hell ! — Ps. lxxxvi. 13. 
 
 Thou that Uf test me up from the gates of Muth (Pluto). — Ps. ix. 13. 
 
 Alas ! there is indeed then, even in the dwellings of Hades, a certain 
 spirit and image, there is no body in it at all. — Iliad, xxiii. 104. 
 
 These (limbs) shall be covered, and from, mj flesh I shall see Alah! — 
 Job, xix. 
 
 My flesh also shall rest in hope. 
 
 For thou wilt not leave my " soul" in hell ; neither wilt thou suffer 
 thy chaste one (chasid 1 ) to see corruption. 
 
 Thou wilt show me the path of life; in thy presence is fullness of joy : 
 at thy right hand pleasure for evermore. — Psalm, xvi. 9, 10, 11. 
 
 Thus speaks Osiris 1ST. N., 2 the Justified, Saved: 
 
 1 Then Thou didst speak in a vision to thy holy prophet (chasid, chaste, 
 castus, good, holy, initiated). — Psalm, lxxxix. 19. 
 
 2 Osiris is the Spirit. Osiris iV iV is the justified spirit reunited to the 
 Spirit (Holy Ghost). 
 
 That Greatest of lights which exists in the sun, exists also as the principle 
 of life in the hearts of all beings. — ColebrooJce, Relig, Hindus, 81. 
 
THE HEBREW MYSTERY. 67 
 
 Praise the Weaver who illumines the life of the purified, the friends 
 of the law, men and women ; the shining Architect, the Weaver of the 
 web of men, his slaves ; who opens to me the Star-house. — Boole of the 
 Bead, Uhlemann. 
 
 The inscriptions on the Egyptian grave-monu- 
 ments begin with the words : He is passed away to 
 be united with the Most Holy ! — Uhlemann, iv. 182. 
 
 Take not thy Holy Spirit from me ! — Psalm, li. 11. 
 Command my spirit to be taken from me, that I may be dissolved and 
 become earth. — Tobit, iii. 6. 
 
 11 The Spirit in the mouth." — Plutarch, Moralia, p. 900. 
 
 All flesh wherein is the breath of life ! — Gen. 
 vi. 17. This is in accordance with the Bacchic style ; 
 life and inspiration come from Dionysus ; the Sun is 
 the source of all life, and of the souls. 
 
 That which is filled with Pneuma (Holy Ghost) is 
 called empnoun (breathed into). — Plutarch, Erotik, 
 xvi. ; Acts. ^]i. 2. 
 
 He breathed on them and saith unto them, Take 
 the Holy Pneuma. — John, xx. 22. 
 
 Look ! A pale horse ! And He who sits upon him his name is the 
 Death ; and the Hades (Pluto) follows with Him! — Revelation, vi. 8. 
 
 Men fear that when any one of us dies he remains 
 there (in Hades) forever, and that the soul divested of 
 the body departs to Him (Pluto). — Plato, Cratylus ; 
 Purges, iii. 319, 320. 
 
 Thou that tenantest the great Pit (Chasm) ! — Aeschylus, Ghoeph., 
 759 ; EzeTciel, xxxii. 27, 29 ; xxvi. 20 ; xxviii. 8 ; Isaiah, xiv. 9, 10. 
 In a place of the land of darkness ! — Isaiah, xlv. 19. See 63, 53. 
 I go whence I shall not return 
 To the land of darkness and the shadow of death. 
 A land of obscurity like darkness 
 And it is as light as darkness. — Job., x. 21, 22. 
 
 "They invoke the Hades and the Darkness !"— 
 Plutarch, de Iside, xlvi. ; Callimachus, Ep., xiv. 
 
68 sod. 
 
 AL-Zadik and Musio 1 (Savior) there is none but 
 Me ! — Isaiah, xlv. 21. 
 
 Although I shall have waited, (still) Saol (Hades) will be my house 
 
 In the Darkness (of Hades below) I shall spread my bed. 
 
 To the Pit I will say "My Father Thou I" 
 
 To the worm " My Mother and my Sister!" 
 
 Where then my hope ? 
 
 And who shall look upon my hope ? 
 
 To the gates of sal (Sol-Hades) they will descend, 
 
 If together in the dust there is rest I — Job. xvii. 
 
 I had said, in the cutting off of my days I shall go to the gates of Saol 
 (Hades) : 
 
 I am deprived of the residue of my years. 
 
 I had said, I shall not see Iah, Iah in the land of the living : 
 
 I shall behold man no more, together with the dwellers of the 
 earth. . . . 
 
 He promised it to me ; and Himself has done (what he promised) ! 
 
 I will walk lightly all my suns (years) over the bitterness of my spirit 
 (nepesh). 
 
 Adoni, by those (words of thine) they shall live, and in all those 
 (words) is the life of my sjnrit : 
 
 And thou wilt preserve me sound and wilt revive me. 
 
 Thou hast delivered my soul from the Pit, from Nothingness. 
 
 For Saol (Hell) will not confess to Thee nor Death (Muth, Pluto) 
 praise Thee : 
 
 Those who descend to the Pit will not hope concerning thy truth. 
 
 The living, the living, he will confess thy praise, as I to-day. 
 
 The father will inform his children concerning thy truth. — Isaiah, 
 xxxviii. 10 ff. 
 
 Go to a woman with child and ask of her when she has fulfilled her 
 nine months if her womb may keep the birth any longer within her! 
 
 In the grave the chambers of souls are like the womb of a woman. 
 
 For, as a woman in labor makes haste to escape the necessity of the 
 travail, even so do these places haste to deliver those things that are 
 committed unto them. — 2 Esdras, iv. 40 ff. ; vii. 32. 
 
 The faces of them that have used abstinence (the initiated, the chaste) 
 shall shine above the stars. — 2 Esdras viii. 55. 
 
 Unto you is paradise opened, the tree of life is planted, the time to 
 come prepared. 
 
 1 " But the author of this restitutionis (restoring, renewing) was Mosah, Our 
 Master, upon whom be peace! Who was the revolutio [return by transmi- 
 gration) of Seth and Hebel (Abel, Bel), that he might cover the nudity of his 
 Father Adam, to wit, Primus ; and his sin be thus cured most completely."— 
 Kabhala Denudata, II. 155 ; Vallis Regia. 
 
THE HEBREW MYSTERY. 69 
 
 Corruption is fled into hell, to be forgotten ! 
 
 Sorrows are passed, and in the end is showed the treasure of immor- 
 tality !— 2 Esdras, viii. 52 if. 
 
 His chasidi (chaste) shall exult in glory. 
 
 They shall sing upon their beds! — Psalm, cxlix. 5. 
 
 Iahoh, thou hast made my soul ascend from Hades ; 
 
 Thou hast revived me from among those descending to the Pit ! 
 
 Sing to Iahoh, ye his chasidi (initiated, holy ones) ! — Psalm, xxx. 3, 4. 
 
 The dead (methim) shall not praise Iah. 
 
 Nor any that descend into Silence ! 
 
 But we will bless Iah, 
 
 From now and unto eternity, Hallelu-lAU I —Tsdn.i, cxv. 17, 13. 
 
70 sod- 
 
 CHAPTER II. 
 
 MUSAH 1 , HIS MYSTERIES. 
 
 T V fowling of tbo (h'uui, 
 The clangor of the trumpet lowde, 
 
 Be soundes from heaven that come ! 
 
 Proclaim Feast 2 to Bol !— 2 Kings, x. 20. 
 
 The houses of the kedeshim (eunuch-priests) in the temple of Iachoh, where 
 women were weaving huts to Asara (Venus). — 2 Kings, xxiii. 7 ; Ovid, Fasti, 
 iii. 528. 
 
 1 bow myself in the temple of Rimmon (Adonis). — 
 
 2 Kings, v. 18. The people still sacrificed and burned 
 incense in all the high places ! — 2 Kings, xii. 3 ; xv. 
 4. In the Adonis-worship " Green Trees 7 ' were an 
 emblem. — Ibid., xvi. 4 ; Micah, v. 14 ; Rosea, iv. 13, 
 15. 
 
 The Priest of Bacchus in virtue of his dignity 
 occupied the most distinguished place in the theatre 
 at Athens. He corresponds to the Hebrew High 
 Priest, who held the next rank to the sovereign. 3 — 
 Wheelwright's Aristophanes, I. 149 note ; John, 268, 
 288 ; Philo Judaeus, III. 97, 98. Bohn. The festival 
 of the Eleusinian Mysteries of Bacchus began on the 
 15th of Boedromion (September, seventh month) and 
 lasted to the 23d both at Athens and at Eleusis. — 
 
 1 The god Mus, Jfwsteria, MusaA, Musaews, Muses, Mouses ; Moses is Musah in 
 Hebrew bibles. 
 8 Solemn Assembly, Congregation, Paneguris. 
 8 He was the sovereign. 
 
MUSAH, HIS MYSTERIES. 71 
 
 Anthon, Art. Eleusinia. This was the date of the 
 Hebrew Feast of Tabernacles, the 15th-22nd of 
 ETHANim 1 (Adonim, Adonia, Attenim, Ethanim). 
 
 Magnum Atten (Adan) placate Dettm qui casttts Adonis 
 Eubios, Largitor opum, pulcher Dionysus. — RJiodian Oracle. 
 
 Every man of Isaral (Israel) assembled to the King 
 Salamah in the month of the Athanim (Adonia, Athan- 
 ia) at the Feast : this is September (the Chodesh 
 the Seventh). — 1 Kings, viii. 2. 
 
 Lo, of furious 
 Bellona 2 and Mothee of the Gods a chorus enters, and a great 
 Eunuch (chasid, castus), a face revered by the obscene rabble. 
 Now long to him the hoarse cohort, to him plebeian drums 
 Pay homage, and his cheek is clothed with a Phrygian turban: 
 Grandly he sounds, and orders the approach of September and the 
 
 South-wind 
 To be dreaded. — Juvenal, vi. 510 ff. 
 
 Salamah also made a feast at that time, and all 
 Israel with him, a great congregation, seven days 
 and seven days, 14 days. 
 
 On the eighth, he sent the people away and they 
 went into their tents. — 1 Kings, viii. 65, 66. The 
 feast KARNeia began on the 7th of Karneios and 
 lasted nine days. " It was, as far as we know, a war- 
 like festival 3 similar to the Attic Boedromia (the Eleu- 
 sinia). Nine tents were pitched near the city in 
 each of which nine men lived in the manner of a 
 military camp." M tiller supposes that a boat was 
 
 1 Ethan is Baal (Adonis). — Movers, 166, 173. Baal is Bol-Athen. — Movers, 
 256, 173. 
 
 2 Movers, 454, 455. 
 
 3 The Babylonian Feast of Tents. — Movers, 480-482. The Mysteries of 
 Bacchus and Cybele wore a martial aspect. — Anthon, Diet. Ant. p. 851. A 
 Mithra-FEAST was celebrated in Persia for six days ; from Mihr (September) 
 16th to the 21st. — Spiegel, Avesta, II. c. 
 
12 SOD. 
 
 carried round, and upon it a statue of the Apollo 
 Karneios. The priest conducting the sacrifices was 
 called Agates (Achad). — Anthon, Diet. Ant., 216 ; 
 Potter, Ant.IA70. 
 
 Look through the whole Pnyx and the tents (Suc- 
 coth) and the avenues ! — Aristophanes, Thesmoph. 
 625. 
 
 The Scholiast informs us that the scene, in the 
 play of the Thesmophoriazousai, was occupied by 
 tents (Tabernacles) for the reception of the female 
 assembly. — Wheelwright's Aristoph., II. 263 note ; 
 see Hosea, xii. 9. 
 
 Tents and huts were set up in the circuit of the 
 Temple (comp. 2 Kings, xxiii. 7 ; Numbers, xxv. 8, 
 6 ; Yaler. Max., II. 6) at the great Feast of Taberna- 
 cles, where the rites of Aphrodite were observed. — 
 Movers, 689 ; Heyne, de Babyloniorum inst. relig., 
 Com. Societ. Goetting., xvi. 30-42 ; Deut., xxiii. 19 ; 
 Jer., iii. 2. 
 
 The Feast of the Succoth (tents) thou shalt make 
 to thee during seven days when thou hast gathered 
 (corn and wine) from thy floor and from thy press. — 
 
 Deut., xvi. 13. It actually lasted eight days. 
 
 Levit. xxiii. 36, 39. 
 
 The fifteenth day of the seventh month shall be 
 the Feast of Tabernacles for seven days ! 
 
 When ye have gathered in the fruit of the land, 
 on the first day take fruit of a tree of honor (the ripe 
 fruit of a tree. — Septuagint), branches of palms and 
 the bough of a thick tree and willows of the brooks. 
 Levit., xxiii. 39, 40. 
 
 Olive-branches, pine-branches, myrtle -branches and 
 palm-branches for the* Feast of Tabernacles — Neh- 
 emiah, viii. 15. Compare Spirit-Hist. 7 220, 202. 
 
 
MUSAH, HIS MYSTERIES. 73 
 
 Autumns comes : immediately Euius Euan (Bacchus) goes in proces- 
 sion. — Lucretius, v. 742. 
 
 "For wine is given with 70, and Sod (a Mystery) with 70." — Rabbi 
 GMjah ; Israelite Indeed, I. 223 ; Kdbbalistic. 
 
 Fruges Cererem, vinum Liberum dicimus. — Cicero, deHat.Deor., III. 16. 
 I have trodden the wine -press. — Isaiah, xiii. 3 ; xxvii. 2. 
 
 Gird your hairs with leaves and carry cups in your right hands ; 
 
 And call on the God of all, and give wine with a will. 
 
 He said ! Immediately the two-colored poplar concealed the hairs with 
 
 HEECULEan shade and hung intertwined with leaves : 
 
 And the sacred cijp 1 filled the right hand. 
 
 And now the priests, and Potitius first, were going 
 
 Arrayed in skins according to nsage, and they bore flames (torches)! 
 
 They set out the Feast, and the fortunate tables bear 
 
 Grateful gifts, and they heap with loaded dishes the altars. 
 
 Then the priests (Salii) of the Sun (Hercules, SelaA) assist at hymns 
 
 arouDd the blazing 
 Altars, with their temples bound with poplar shoots. 
 This is the chorus of youths, that of old men, who in song 
 The praises of Hercules and his deeds relate. — Virgil^ Aen., viii. 274 ff. 
 
 The Feast of Tabernacles or Tents was called the 
 Feast of the ingathering. — Exodus, xxiii. 16 ; xxxiv. 
 22. 
 
 11 The design of this Feast was to return thanks to 
 God for the fruits of the vine as well as of other trees, 
 
 1 Is not this the cup by which Joseph divines — the silver cup ? — Gen. xliv. 2, 5. 
 
 A cup well-wrought ; nor did he use to pour libations from it to any of the 
 gods except to Deus the Father ! He purified it with sulphur and then washed 
 it in pure streams of water. And he washed his hands and drew off the dark 
 wine. And standing in the midst of the court he prayed, and offered a drink- 
 offering of wine, looking up to heaven: nor did he escape the notice of Deus 
 who is fond of thunder. — Iliad, xvi. 225. 
 
 Adeus, a Persian Governor. — Josephus, Ant. xi. chap. 5. Adeus is Attis, 
 Adoni. 
 
 Conferring upon Luther the power of celebrating mass, Jerome put the cup 
 into his hands, saying : Receive the power of offering sacrifice for the livin<* 
 and the dead! — DAubigne, 50. 
 All night they threw the burning embers together, 
 Blowing shrilly. But all night the swift Achilles 
 From a golden goblet, taking a double cup, 
 Drawing wine poured it on the ground and moistened the earth 
 Calling on the soul of the wretched Patroklus! — Ibid., xxiii. 217 ff. The pipers. 
 — Matthew, ix. 23. 
 
74 sod. 
 
 which were gathered about this time.' 7 They carried 
 branches of palm trees, olives, citrons, myrtles and 
 willows. They compassed the altar seven times with 
 branches in their hands, on the seventh day of the 
 Feast. — Home, II. 126, 127. Dancing, music and 
 feasting were the accompaniments of this festival, 
 together with such brilliant illuminations as lighted 
 
 THE WHOLE CITY OF JERUSALEM.' 7 — Home, II. 127. 
 
 Pious and distinguished 1 men danced before the peo- 
 ple with lighted flambeaux in their hands. — Mishna, 
 Treatise Succah, v. 4. The (dwelling in a) Succah 
 and the pouring out water [lasted] seven [days], and 
 the pipes five and six [days]. — Succah, iv. 1. 
 
 A golden pitcher that held three logs was filled 
 with water from the Siloah. When they came 
 with it to the water-gate they blew a blast, a long 
 note, and again a blast. The priest then ascended 
 the stair [of the altar] and turned to the left ; 
 two silver basins stood there. Each was perfo- 
 rated with a small hole like a nostril [at the bot- 
 tom]. The one to the west for the water, the other 
 to the east/or the wine. — Treatise Succah, iv. 9. 
 
 Then ye shall draw waters with jot from the fountains of salvation. — 
 Isaiah, xii. 3. 
 
 From thence they draw the Holy Spirit. — Jerusalem Talmud ; Home, 
 II. 127. 
 
 The priests went every morning during the eight 
 days of the Feast (of Tabernacles) and drew three 
 logs (quarts ?) of water in a golden vessel from the 
 fountain of Siloe. 2 They then carried the water with 
 great and joyful solemnity through the water-gate 
 
 1 The most illustrious men in the state danced the Bacchike, representing 
 Titans, Corybantians, etc. It prevailed chiefly in Ionia and Pontus. — Anthon, 
 Diet. Ant, 851. 
 
 a Siloh. Compare Sal, Sel, Sol, the Sun. 
 
MUSAH, HIS MYSTERIES. 75 
 
 to the temple and poured it out to the south-west of 
 the altar. Some of the Talmudists assert that this 
 ceremony was a symbol of rAn, others of joy, others 
 
 Of THE EFFUSION OF THE HOLY SPIRIT. Jollll, BiU. 
 
 Archaeology, 451 ; Isaiah, xxxiii. 15, xliv. 3. 
 
 Until the Spirit be poured upon us from on high 
 
 And the wilderness be a fruitful field. — Isaiah, xxxii. 15 ; Zech. x. 1 ; 
 Preller, I. 484 ; Romans, vii. 4. 
 And immediately issued blood and water (Spirit). — John, xix. 34 : 
 iii. 5; Romans, viii. 11. 
 
 There was a remarkable rite which consisted in the 
 drawing of water and solemnly pouring it out upon the 
 altar. Every morning during the Feast, when the 
 parts of the morning sacrifice were laid upon the 
 altar, one of the priests went to the fountain of Siloam 
 and filled a golden vessel which he carried in his hand 
 with its water. This he then brought into the court 
 and, having first mingled it with some wine {Corn we 
 call Ceres, wine Bacchus. — Cicero) 1 , poured it out as 
 a drink-offering on the top of the altar. . . . Every 
 night there was a most extraordinary exhibiton of 
 joy styled THE rejoicing for the drawing of water. 
 When the water was offered in the morning the 
 solemnity of the worship then on hand would not 
 admit the extravagance of this ceremony ; so it was 
 put off till all the service of the day was over, when it 
 began without moderation and occupied quite a consi- 
 derable portion of the night ! ... He that never saw 
 the rejoicing of the drawing of water, runs a Jew- 
 ish saying, never saw rejoicing in all his life. — Nevin's 
 Bill. Ant., 384, 385. 
 
 For me the only gods are Water and Earth ! — Konnus, xxi. 261. 
 
 Osiris (Water, Spirit) descends to hell and rises again ! — Plutarch, d# 
 
 Isi&e, xix. 
 
 1 Spirit-Hist., 217, 219. 
 
76 sod. 
 
 I wish to call ont as the people shouts to the Osieis Found ! — Juvenal; 
 viii. 29. 
 
 In the adyta (recesses of the temples) they have 
 the Idol of Osiris buried ; this they mourn with 
 annual lamentations, they shave their heads in order 
 to bewail the miserable misfortune of their King with 
 the ugliness of their dishonored head, they beat 
 the breasts, lacerate the arms, tear open the scars 
 of former wounds, that the destruction of the mourn- 
 ful and pitiable Death (of Osiris) may be reborn in 
 their minds by the annual Mournings. And when 
 they have done thus on fixed days, then they feign 
 that they have found the remains of his torn body, 
 and rejoice when they have found him as if their 
 Mournings were at an end. — Julius Firmicus, t de 
 Err ore, 2. 
 
 On the nineteenth day of the month (November 
 15th) by night the Egyptians go to the sea 1 (the 
 Nile, Oceanus). And the stolists and the priests 
 bring out the holy ark of gold, having inside a ves- 
 sel into which taking drinking water they pour, and 
 there is a shouting of those present that Osiris is 
 pound ! — Spirit- Hist. ,397. " This Water which you 
 worship every year." — Julius Firmicus, 2. 
 
 " If you wish to make any mass, or a three-year- 
 old heifer, like Abaia and Rabba of good memory 
 who did this with impunity by the consent of the 
 King of all kings. . . . Moreover he also prescribes 
 known fasts to us together with other mental appli- 
 cations necessary for this operation. Afterwards let 
 him take virgin earth in a mountainous place where 
 
 no one ever digs and let him work up (by kneading) 
 
 i 
 
 1 Tunc Liber . . . cum semiviro comitatu fugiens . . . per omnes oras vicini 
 maris erravit. — Firmicus, de Errore, 6. 
 
MUSAH, HIS MYSTERIES. 77 
 
 dust in its purest state with living Water and make a 
 certain round mass." — Kabbala Denudata, Intr. in 
 Sohar, II. 220, 221. 
 
 11 Then the Egyptians mix fruitful earth and water 
 and, commingling aromatics and incense of the costly 
 kinds, they form a luniform little image ; and this 
 they robe and adorn, signifying that they consider 
 these gods (Osiris, Isis, Orus) the essence of Earth 
 and Water. 77 — Plutarch, de hide, xxxix. 
 
 The last clay of the Dionysiac Feast in Spring 
 (February) was the Feast of Pots, an offering to the 
 Hermes Underground and to the spirits of the dead 
 who perished in the Flood of Deucalion (Noah). 
 This Flood is the winter Rain. — Preller, I. 421 ; 
 Spirit-Hist., 310 ; Philo, III. 461, Bohn. 
 
 Heema Uxdeegeot^d ! l presiding over the Father's power 
 Be my Satioe and an ally to me beseeching ! 
 
 — Aeschylus, Choeph., 1. 
 The dead shall rise . . . for thy dew is a restorative to them ! 
 — Isaiah, xxvi. 19, Septuagint. 
 
 The dew of Hermon descended upon the moun- 
 
 1 "Hermes is the RAix-god, and he brings the child Bacchus from the earth 
 to Zeus" (Heaven). — Preller, I. 415. Haram-eias, Hermes, is Ba.al-Ram; the 
 Phoenician Mar who is Dominus imbrium, the rainy Jupiter, or Mar-KURi ofthd 
 dead. — Movers, 663. Compare Psalm, xxix. 3, 10. Aban is angel of Water. — . 
 Xorlc, Mytlxen, 109. Hence the identity of the Pan (Aban) and Bacchic rites. 
 
 I address the mighty Parjanta (Rain-god) who is present : praise him with 
 these hymns ; worship him with reverence, him who is the Thunderer, the 
 Showerer, the Bountiful, who impregnates the plants with rain. 
 
 Par-janya, thundering, slays the wicked! — Wilson, Rig-Veda, Asht., iv. t 
 sukta, xi ; compare Psalm, xxix. 
 
 Hermes is the Rain-god (the Sun). — Preller, Griech. Mythol., I. 241 ; Ger- 
 hard, I. pp. 266, 260. The cock (a solar emblem) was sacred to him, and was 
 his symbol. The name Gallus " a cock " and Gallus " the Sun " have a bearing 
 here ; a sow was sacrificed to Hermes and pigs to " Adonis and the Infernal 
 deities." — Eschenburg, 425. He is Sun-god as Rain-god (Redeemer) above 
 and below the earth. — See Gerhard, I. 266. 
 
 The Sun, hymned as Father of Dionysus.— Julian, in Solem ; see JbAn, 
 v. 21. 
 
78 sod, 
 
 tains of Zion ; for there Iahoh commanded the bene- 
 diction, — lives for evermore ! — Psalm, cxxxiii. 3. 
 
 " But there are two dews, the Dew of Macropros- 
 opus (The First Cause,) and the Dew of the Seir " 
 (" tov Seir"; Spirit). — Kabbala Denudata, II. 297, 
 Intr. in Sohar ; Vallis Regia ; Idra Rabba, § 44, 
 45, 54. 
 
 Elias prayed for those that received eain ; 
 
 And for the dead, that he might live ! — 2 Esdras, viii. 89. 
 
 The power of the ram must be mentioned in [the 
 benediction for] the resurrection of the dead ! — 
 Talmud ; Mislma, Treatise Berachoth, v. 2 ; Be Sola 
 and Raphall. 
 
 From what time is the mention of God's power, as 
 manifested in the descent of rain, to be commenced ? 
 — Ibid., Taanith, i. 1. lore is the autumnal rain. — 
 Home, II. 75. Iar the Holy Spirit, Iaro " the Nile," 
 Ieor "stream," Iardanus, Iordan, (Eridanus) the 
 stream of Adonis-Osiris. — 1 John, v. 20. The Arabs 
 call it Arden, the Persians Aerdun. — Univ. Hist., II. 
 429. 
 
 On the eighth day of the moon's wane in the 
 month of Phaophi (Sept. lOth-Oct. 10th) the Egyp- 
 tians celebrate the birth-day of the Sun's staff after 
 the autumnal equinox ; indicating as if he needed 
 support and strength, being wanting in heat and 
 light, being borne inclined and oblique from us ! 
 Also they carry a Cow (Ceres, Isis) around the tem- 
 ple, at the winter solstices, and the Sun's circuit is 
 called the Search for Osiris ; the Goddess desiring 
 greatly the water of winter ! (They go around the 
 temple seven times). And they go around just so 
 many times because the Sun with the seventh month 
 
MUSAH, HIS MYSTERIES. 79 
 
 completes the passage from the winter to the sum- 
 mer solstice. — Plutarch, de Iside, lii. ; Juvenal, vi. 533. 
 
 On the seventh day of the Feast of Tabernacles 
 before the sunrise most persons lave themselves in 
 cold or warm water ; then they go back to the Syna- 
 gogue, light many candles, pray, sing, etc. ... At 
 night they walk out in the light of the moon to 
 learn what will happen to them during the year. 
 The Rabbins also write that on this same daij God 
 determines for certain how much it must rain in that 
 year : and determines that that year must be either 
 fruitful or unfruitful. — Rodolphus Hospinianus , de 
 Fest. hid., I. 53. 
 
 Water is the Male Principle. In Hebrew, Zakar 
 is an adjective meaning "male" The Jordan (Jor- 
 dan) was called Zacchar (Zagreus, Bacchus). — Univ. 
 Hist., II. 429. Rivers, kings, cities, etc., have Sun- 
 names.— Ibid., 428, 312 ; Spirit-Hist. of Man, 80, 
 74, 86, 38 note, 93 note. 
 
 The "Water of Bacchus * is the Pneuma (the Holy 
 Spirit). Bacchus is the Life-giving Water ! Com- 
 pare John, xi. 25 ; iv. 14. 
 
 The believer on me, rivers from his belly shall flow with living water. 
 
 But this he spoke concerning the PNEUMA (SPIKIT) which the 
 believers should in future partake, for not yet (was the) PNEUMA 
 (HOLY GHOST) ; because Iasous was not yet glorified ! — John, vii. 
 88, 39. 
 
 " Bacchus is the Rain-[>;ocI. He is brought up by 
 the Hyads the Bain-nymphs." — Preller, I. 415. 
 
 1 Bahak, ba£ak " raining".— Richar /son's Persian, Arabic and English Lex- 
 icon. San is the Sun, SANguis " blood." Ham (Sun), Homo ('« Spirit," Breath, 
 Man), lam "water," 'aima "blood." Adam the Sun, Adam "blood," Adam 
 " Spirit."— Spirit-Hist, 2S7, 2SS, '5J-161, 133, 129, 130, 82, 154, 255, 398. 
 Spirit, water, and blood are very muci the same thing in ancient Philosophy. 
 —Ibid. Therefore St. John says they all three refer to the same thing.— 1 
 John, v. 8 
 
80 sod. 
 
 I say that I am Immortal Dionysus Son of Den* * 
 — Aristophanes, Batr., 593. Hermes is the " Son of 
 Bacchus.' 7 — Orpheus, Argonautika, 57. Hermes is 
 the Rain that sinks below earth to bring the dead to 
 life! He is the Son of God.— See Sod, I. p. 58, 1 93. 
 
 In the Dakhmas or towers of silence the Persian 
 dead were exposed to the Sun and rain ! — Dosabhoy 
 Framjee, 97, The Par sees. London, 1858. 
 
 The grass withereth, the flower fadeth ! — Isaiah, xl. 7. 
 But the word of our God shall stand forever ! 
 
 For the mountains I will take up a weeping and wailing, and for the 
 habitations of the wilderness a mourning-, because they are burnt up ! — 
 Jeremiah, ix. 10. 
 
 Sad tidings ! Thy Hulas is gone to the spring and 
 has not returned ! — Schwab, I. 95. He was a Musian 
 (Mysian), and son of the Moon (Menodike). 2 His 
 Father was Thei-odamas (Theios-Odem). Hulas (Alah) 
 goes after Water ! It was an ancient custom of the 
 Bithynians to lament in the burning days of midsum- 
 mer, and call out of the well a god named Hulas ! 
 The Maruandinians lamented and sought Bormos 
 (Bromios), and the Phrygians Lituorses (Lot), with 
 dirges, in a similar manner. Hulas, a River of 
 Bithynia, near Cius, and to the southwest of Lake 
 
 1 " The name ' Christians ' was derived from Christ, who in the reign of 
 Tiberius suffered under Pontius Pilate, the procurator of Judaea. By that 
 event the sect, of which he was the founder, received a blow which for a time 
 checked the growth of a dangerous superstition." — Murphy's Tacitus, Annals, 
 xv. § 44. Compare Spirit-Hist., 256, 222, 194. The Disciples preached the 
 " Resurrection from the dead " in Jesus. — Acts, iv. 2. 
 
 Munk says the Christian dogmas offer numerous resemblances to the doc- 
 trines of the Cabbalists. — Munk, Palestine, 5G7. They certainly do to the 
 Greek and Oriental religions. 
 
 2 The (Ecodespota of Pisces is called Mashi (Nemesis, Justice', which is a 
 common name for the female Saturn (Chief or Supreme Deity). — Seyjfarih, 
 St. Louis Acad., p. 17. She has the ostrich-feather and is referred to the 
 Moon, the new moon, like Hecate. — Ibid. 
 
MUSAH. HIS MYSTERIES. 81 
 
 Ascanius (Asac-Anius). The inhabitants of Cius 
 (Kios) yearly celebrated a festival in honor of Hulas, 
 and called upon him with loud cries! — Anthon, 650. 
 It was the Death of Adonis-Alah, the RAiN-god who 
 departs in summer. His ark rested in the Seventh 
 month when the Water begins to fall. 
 
 Bormus was a beautiful BOY, who having gone to 
 fetch WATER for the reapers in the heat of the day 
 was borne down by the nymphs of the stream. 
 
 The Mysteries at Eleusis and Athens were celebra- 
 ted during nine days, in the month September. On 
 the third day they fasted. The fifth day the women 
 remained all night in the temple of Demeter. The 
 sixth day, called Iacchos, was the most solemn of all. 
 His statue was borne with joyous shouts. The 
 seventh day the Initiated returned to Athens. The 
 ceremonies originally {like, the Hebrew) lasted but 
 seven days.- The eighth was an additional day, added 
 later. The ninth and last day two small vessels t con- 
 taining each about half a pint, were filled with water 
 or wine and the contents of one thrown to the east, 
 those of the other to the west. — Anthon, Diet. Ant., 
 Eleusinia. 
 
 After the distribution of pure fire, in the Samothr- 
 acian Mysteries, a new life began I — Anthon, Cab- 
 ciria. 
 
 In the last day, the great day of the Feast, Iesous 
 stood and cried, saying, If any man thirst let him 
 come unto me and drink ! — John, vii. 
 
 I am the Resttkkectiox l and the Life ! 2 The believer in me though 
 he were dead shall lite ! — John, xi. 25. 
 
 1 See the Resurrection of Mar-Kriuos, Osiris, Adonis, Bacchus, Huas, Her- 
 cules and Azon the Sun ; Iam, Amus, Amazon. 
 8 The Water of Life, Thk "Spirit." 
 
 G 
 
82 sod. 
 
 But this he spoke concerning the " Spirit " ! — John, vii. 
 
 Then a multitude of the Jews with priests placed 
 the Sacred Books in their hands and adjured them by 
 the god Eloi (El-Hercules) and the god Adonai 
 (Adonis) and by the Law and Prophets, saying, Tell 
 us how you rose from the dead /■ — Evang. Nic. f pars 
 altera. Tischendorff^ 399. 
 
 Adonis that sendest up "the shades"! — Aeschylus, Persai, 6-28. 
 
 Adonis is God of the Resurrection 1 Christ is 
 the "Spirit. 77 — Spirit-Rist., pp.232, 362 • 2 Cor., iii. 
 17. Osiris is " the Spirit " and the Water. — pp. 226, 
 163, 220, 172, 210, 197, 164, 133, 192, 212, 396, 
 222 of Vestiges of the Spirit-History of Man. 
 
 To Lethe's river Deus evokes the shades in a great hand 
 
 That forgetful of the past they may revisit the upper arch (of heaven) 
 
 And begin to wish to return into bodies again I — Virgil, Aen., vL 749 ff. 
 
 They promise eternal life to anybody ! — St. 
 Augustine, De Civitate Dei, vii. 24 ; in St. Croix, Be 
 Sacy, 92. Philip the " Orphic initiator into the 
 Mysteries " boasting of the happiness destined for the 
 initiated after death, a 'Lacedaemonian asked him why 
 he did not make haste and die to enjoy it himself. — 
 De Sacy, II. 56 ; Plutarch, Apop. Lac, II. 224. 
 
 The people of Hierapolis, Syria, all Arabia, and 
 beyond the Euphrates, twice every year brought water 
 from the neighboring sea and poured it into the tem- 
 ple, from which it fell into a large chasm. 
 
 The greatest ceremony is that which they observed 
 by the sea-side. ... On their return every one brings 
 a vessel filled with water, which is sealed up with 
 wax. One of the Galli (priests of Adonis) opens the 
 vessel. They bring the water into the temple and pour 
 it out ! — Lucian, de Lea Syria. In the Eleusinian 
 
MUSAH, HIS MYSTERIES. 83 
 
 Mysteries (on the ninth, the second additional day of 
 the Feast) the two vessels of wine were poured out 
 with the exclamation Son ! Father (vie tokvis Rainy, 
 
 Producer, by double-entendre) ! St. Croix ; De 
 
 Sacy, I. 335. 
 
 Let ns pour out in silence these earthen 
 
 Cups into the ChtTionian chasm ! — Euripides, Pirith., 1 ; in Athenaeus, 
 
 xi. 496 A. 
 Making libation with wine according to usage, he pours on the ground 
 
 two goblets to Bacchus ! — Aeneid, v. 77. 
 
 Lucian, iv. 279, mentions a statue of gold with a 
 golden pigeon on its head ; this was sent every year 
 to bring up the waterfront the sea. Some said it was 
 Bacchus, others Deucalion, others Semiramis. — Lu- 
 cian, de Dea Syria. It is evidently the Bi-sex 
 Xisuthrus or Noah. " It is called Equinoctial Point 
 by the Assyrians (Syrians) themselves." — Ibid. " For 
 on top of it a golden dove stood. Therefore indeed 
 they tell that this is the Equinoctial-point of Semi- 
 ramis. But twice every year it goes away to the 
 sea, for the conveyance of the said water.' 7 — Lucian, 
 iv. 279. Noah is Neptune, Bacchus and Osiris. — 
 See Sod, I. p. Ill, 140. Noah also sent away his dove. 
 
 Apion says that Moses instead of obelisks set up 
 pillars and under them was the image of a boat 
 (the Boat of the Sun), to intimate that He, who is in 
 the Aether, always accompanies the sun upon its 
 course. — Apion 's Aegyptiaca quoted by Josephus con- 
 tra Apion ; Movers, 296. See in particular Spirit- 
 Hist., 49, 50, 148, 149. 
 
 " Instead of obelisks he (Moses) set up pillars 
 upon which was a model (representation), a bark, 
 and the shadow of a Man 1 disposed upon it ; as if 
 
 1 " The image of Jupiter in a boat." — Kenriclc, I. 385. A ship ascended 
 with the Virgin. — Firmicus, de Errore, 7. 
 
84 sod. 
 
 that in the Aether He accompanies the sun through 
 this his eternal course." — Josephus. 1 
 
 The two pillars were a means, perhaps, of deter- 
 mining the Sun's crossing the line. The Peruvians 
 determined the period of the equinoxes by the help 
 of a solitary pillar placed in the centre of a circle 
 which was described in the area of the Great Temple, 
 and traversed by a diameter that was drawn from 
 east to west. — Prescotfs Peru, I. 126. 
 
 "On the top of one of the two pillars (phalli) 
 which Bacchus set up (at Byblus) a man remains 
 seven days ; he does this twice every ye.ar." 2 — Lu- 
 cian, iv. 276. He was. evidently on the look-out for 
 Noah's ark. — See Gen., viii. 10, 12. But Lucian says 
 it was Deucalion for whom this was done ; only he 
 intimates that he was himself wanting in faith as to 
 this account of the origin of the custom. He rather 
 thought it was done out of respect to Bacchus. " For 
 those who erect phalli to Bacchus(Kuh) place wood- 
 en men on them." Here one of Herodotus's relig- 
 ious misgivings seems to have come over Lucian's 
 
 i , kvrl 6e ofieltiv earrjce Kiovag vft olg r/v kKTvirufia CK.d<pr), cxKca 6' dvdpbs kir' 
 avrrjv diaKEtjuevri, tog otl ev a'f&epc tovtov del rbv dpojuov r/?ii(p avjUTrepntolel — ■ 
 Josephus contra Apion, II 1, ed Coloniae, A.D. 1691. Later editions have 
 altered it as follows : v<p olg rjv eKTV7ru/j,a cuafyrjg cued d' art dupuv, . . . ov fa 
 a'c&epi — Josephus, Leipsic ed., 1785. 
 
 In the same ship (of the Sun) a fountain of aetherial light, flowing with 
 hidden (arcanis) streams, was poured into the Lights of the whole world.— 
 Martianus Capella, de Nupt. Phil., II ; Taylor's Iamblichus, p. 287. 
 
 But as if they had made an agreement " to defile the Deity, they left tho 
 dead putrifying in the Sun."— Josephus, Wars, v. cap. 2 (iv. 6). 
 
 But in the very naos (of the Temple at Byblus), on the right as you go in, 
 first lies the Sun's throne ; but there is no image of him upon it, for of the Sun 
 alone and Moon they show no statues! — Lucian, iv. 280. 
 
 2 The descendants of Seth invented the wisdom that is concerned with the 
 heavenly bodies and their orderly arrangement. Having made two steles 
 (pillars), one of brick, but the other of stones, on both they inscribed their 
 discoveries.— Josephus, Ant., I. 3. Compare Zethes, the Argonaut, on his 
 heavenly voyage. 
 
MUSAH, HIS MYSTERIES. 85 
 
 mind, and he refuses to tell the reason ! — Lucian, iv. 
 277, 268 ; see Plutarch, de Iside, xii. It was some 
 Moon-story (Orgion). 
 
 A white cloud, and on the cloud One sitting, like 
 a son of man. — Rev., xiv. 
 
 A voice of a multitude of Rain ! — 1 Kings, xviii. 
 41. 
 
 The Dialogue of Eltas aistd his boy (slave). 
 
 He ***** * 
 
 Eliaho. 
 Ascend, go, look out to the way of the sea ! 
 
 Boy. 
 There isn't anything ! 
 
 Eliaho. 
 Look again ; seven times ! ! ! 
 
 When it was done the seventh time that the slave said : 
 Lo ! a little cloud, just like a man's hand, ascending out of the 
 sea! 
 
 * Eliaho. 
 
 Harness and descend, lest the Rain prevent thee ! 
 Therefore it was done even so and even so, when the heavens were 
 darkened with clouds and wind, and there. was a great Rain. — 1 Kings, 
 xviii. 43, 44, 45. 
 
 Nah, Noh, is the second Adam. — Hyde, 168. 
 Nahi means " light." — Seder Lason, 211. Nah is the 
 Sun-god as the Source of Rain, Bacchus, Adonis ! 
 
 The ark rested in the seventh month (September) 
 on the seventeenth day of the month, the time of the 
 Eleusinia and the Feast of Tabernacles. — Gen., viii. 4. 
 Nah (Noh, Noah) the Productive Principle (the Rain- 
 god), called also Osiris, comes in his ark at the 
 beginning of the Rainy Season (October and Novem- 
 ber). Therefore the Arabs connect the arrival of 
 Noah's ark, in the mountain cloud (at the time of 
 the Equinox), with the September 1 festival, the Arab 
 
 1 In Persia, the Angel Chordad ("who gives light;" the Sun) presided 
 anciently over the month of September and the running waters and all 
 waters. — Hyde, Eelig. vet. Pers., 241, 188, 334. Later Chordad is May, 
 instead of September. 
 
86 sod. 
 
 Ashurah, the Hebrew Feast of Tabernacles, at the 
 end of the dry and heated term. — Spirit -Hist., 221. 
 
 Nah (Osiris) enters the ark about the seventeenth 
 of the second month, April 24th. — Gen., vii. 11. The 
 Pleiads rose April 22nd-May 10th, and commonly 
 brought in fine iveather. It was the Harvest season. 
 The water gods Nus (Nusios), Null, Osiris, Bacchus, 
 Noah, Shem, Ham, Iapet, (Put, Ptah), always sun- 
 gods, then went into the ark. — Gen., vii. 13. 
 
 " What is called 'the shutting up Osiris in the ark 7 
 seems to shadow forth nothing else than the hiding 
 and disappearance of water." — Plutarch, de hide, 
 xxxix. From the Sun comes rain ! — Spirit -Hist., 
 129, 130, 138. Osiris in the mo on ! — Spirit -Hist., 
 148, 149, 158. 
 
 While the earth remains, seed-time and harvest shall 
 not cease! ! ! — Gen., viii. 22. 1 
 
 ki In the time of Deucalion the Great Water hap- 
 pened." — Lucian, iv. 265, de Syria Dea. Lucian 
 thought Astarte was the Moon-principle Selenaia. — 
 Lucian, iv. 261. Solon, you only mention one 
 Deluge of the earth, whereas there had been many 
 before. — Plato, Timaeus, Davis II. 326 ; Genesis vi. 
 17. Genesis vii. 4, seems to be fairly met by Hesiod, 
 Works and Days : 
 
 Begin thy ploughing when the Pleiads set. 
 
 Now these are hidden for forty nights and days ! ! ! 
 
 All-powerful Zeus rains in the autumnal season. 
 
 —Hesiod, Works and Days, 354, 385, 386, 570-576 ff. 
 
 1 The Jewish poets, like the Greeks, took great liberties with the sacred 
 myths. As soon as Euhemerisra turned the god into a man the poet could 
 alter the myth very much at his pleasure, as long as enough of the main 
 features of the story remained by which it could be again recognized. No- 
 body knows through how many hands the story passed before it became a 
 part of the Hebrew Bible. In examining these subjects the reader will do 
 well to distinguish in his mind between Keligion, History and Superstition ; 
 confining each to its own domain and not permitting one to invade the province 
 of the other. 
 
MUSAH, HIS MYSTERIES. 87 
 
 And said Iahoh to 1ST ah (Bacchus) : Go thou and all 
 thy house into the ark ! (Osiris or Bacchus enters the 
 Moon). 
 
 Yet seven days, and I will make to rain over the 
 earth forty days and forty nights. — Gen n vii. 1, 4. 
 This is the Iore, the October Rain of the Hebrews, 
 According to Hesiod, the Pleiads set November 11th ; 
 it rained vjhen they set. — Josephus, Ant., xiii. chap. 8 ; 
 Banks, Hesiod, 94 ; Theocr., xiii. 25 ; Virgil, Georg., 
 iv. 231, 232. "In the Sacra of Proserpine a cut 
 tree is fashioned into the image and form of the Vir- 
 gin, and when it has been brought into the city it is 
 mourned forty nights, but on the fortieth night it 
 is burned." — Firmicus, 27. A ship ascended with 
 the Yirgin ! — Firmicus, 7 ; Genesis, vii. 4. 
 
 How Zeus the eainy deluged all the cities with vast seas, bringing 
 lifted water : how Notus after Boreas and Enrus from Libya scourging 
 raised up Deucalion's ars, a rover, a neighbor of the Moon, 1 to an air- 
 wandering voyage. — Nonnus, xii. 61, 62. 
 
 The Sun and Moon (Yirgin) were both the sources 
 of rain. When the Sun-deity enters the moon she 
 becomes the Male Virgin (Persephone, Semiramis, 
 Artemis-Hecate-Diana), the Deus Lunus and the Dea 
 Luna. The Babylonian Noah is the Sun in the sign 
 of the Waterman in the Zodiac. — Movers, 165, 589, 
 634, 384, 645. The Sun began to enter the Water- 
 man January 16th. — Compare the Lenaean Feast of 
 Bacchus-Noah. He is the lunar Saturn. — Movers, 
 674, 164. He is a bisex deity, and was regarded as 
 Semiramis. — Ibid, 674. 
 
 On the left of the temple (in Byblus) stood a statue 
 of Semiramis pointing to the temple, and it stood 
 
 1 The Virgin was found by Pluto toavards evening. — Julius Firmicus, 7. 
 Proserpine is in the moon, etc. — Spirit-Hist., 399. 
 
88 sod. 
 
 there for this reason ; she made a law for the men 
 that inhabit Syria to worship her as God, but to 
 take no notice of the other gods and Hera her- 
 self ; and they did so. But afterwards, when the 
 diseases from God and misfortune and griefs came, 
 she stopped that mania and confessed herself a mortal 
 (Euhemerism), and ordered her subjects to turn again 
 to Hera. Therefore she still stands thus, pointing to 
 the comers to worship Her a (Juno), and confessing 
 that She and not herself is God ! — Lucian, deDea Syria; 
 Lucian, iv. 281, 282. 
 
 With Plutarch's account of Anubis (Mercury) as 
 the companion of Isis in the search after Horus (the 
 Only -begotten) and his (Mercury's) guarding the gods 
 as the dogs 1 guard men, compare the story of lo the 
 beloved of Jupiter, turned into a Cow (Moon, Nature- 
 goddess), and guarded by Argus whom Mercury 
 slays. Io brings forth Epaphus (the Bull-god, the 
 husband of Paphia ; compare Pappas, Adonis, Abo- 
 bas, Bacchus the bull-horned God) and marries Osiris 
 and becomes an Egyptian goddess under the name of 
 Isis. IEUo and Heuah (Adam and Eve) are Adonis 
 and Yenus, Bacchus and Ceres, Guas and Gua 
 (Chuah), Osiris and Isis, Iao and Io (Iah and Ioh). — 
 Spirit-Hist., 148, 149. 
 
 " The Male Virgin IoEL."— Beausobre, II. 458. 
 
 The Divine Wisdom (Holy Ghost) was both male 
 and female in the heathen 2 and Jewish philosophy. — 
 
 3 Anubis and Hecate were represented dog-headed. 
 
 Whole towns worship a dog, nobody Diana. — Juvenal, xv. 8. 
 
 2 The Holy Ghost was regarded by the Kabbalists as feminine. The Sophia 
 (Wisdom) was referred to the Holy Ghost. — Proverbs, iii. 19. The dote was 
 the attribute of Mart in the apocryphal Evangelia. — Protevangel. Jacobi, c. 8, 
 9. Ipsum hominem Christum ex Spirito sancto et virgine Maria conceptum 
 
MUSAH, HIS MYSTERIES. 89 
 
 Spirit-Hist. of Man, pp. 227-229, 150, 171, 146, 
 232, 138, 189, 385. The dove was an emblem of 
 ]S T oah (Xisuthrus) and the Holy Spirit ; also of Baal, 
 Bacchus, Semiramis, Yena (the Moon) and Yenus. — 
 Compare Euripides, Bacchae, 1090. 
 
 Hogs were particularly sacrificed in the Mysteries 
 of Ceres and Bacchus. — Wheelwright, Aristoph.,1. 151. 
 
 They appease the Good Goddess with a young sow's stomach. — Juvenal, 
 
 ii. 86 ; xi. 82, 83. 
 revered, very-honored Daughter of Demeter, 
 How sweet to me it smells of hogs' flesh ! — Aristoph., Frogs, 326. 
 "Hogs of the Mysteries."— Hid., Acharn., 702, 717, 719. 1 
 
 pariter et natum. — Anh. z. Tertullian de praescr. Haeres., 53. Hundert und ein 
 Frage, pp. 36, 37. Leipsic, 1850. 
 
 The Moon is male (Lunus) and female ; Mene is Minerva or Menrfa in 
 Etruria, a name probably formed from Mene-Arba or Mene-Orpheus, Mene- 
 Orphea the Persephone in the moon, and the Repha-iva. (in Hades). — See Spirit- 
 Hist.., 399, 285, 214. " Osiris in the moon " is the Divine Wisdom, the Crear 
 tive Wisdom, the Male and Female Nus (Anos, Enos), NoA, Nuh, Nusios, 
 "Bacchus in the moon," and Mene-rva in the moon. — Spirit-Hist., 228. Thus 
 we have Anos (Ianus, Bacchus-Nus-^os) and Anna (the Moon). 
 
 1 The integrity of animals offered in sacrifice was as essential a part of the 
 Heathen as of the Jewish ritual. — Wheelwright, Arist., II. 138; Acharn., 
 739 ff. Bothe. 
 
 The Syro-phoenicians held the two opinions, that swine were holy, and unholy. 
 Plutarch questions whether the Jews abstained from swine's flesh through 
 reverence or aversion. The Cretans held swine holy. In Cyprus the swine 
 was holy to Aphrodite. The Babylonian Magi avoided and killed mice as 
 unholy. Swine offerings were brought to Aphrodite, and these were offered in 
 Argos and Judea. Swine-offerings were brought to Hercules ; but they were 
 kept away from the temple of the Tyrian Hercules. — Movers, 219, 220 ; Isaiah, 
 lxv. 4 ; lxvi. 3, 17 ; Silius Italicus, III. 23 ; and the other authorities cited by 
 Movers. The reason why the hated swine was offered, is, that it represented 
 the Evil Demon, the Devil. Compare Movers, 221, 219, 218 et passim. The 
 Devil was giving chase to a pig about full-moon when he fell in with the body 
 of Osiris and tore him all to pieces, according to the myth in Plutarch, de 
 Iside, viii. In the Thesmophorian Feast "pigs of the new born " were driven 
 into a chasm. They said these stayed in Hades until the next season of the 
 year. — Movers, 220 ; Pausanias, ix. 8, 1. This calls to mind a similar idea in 
 Matthew, viii. 31, 32, where the devils leave human beings to enter the herd of 
 swine and they go down off a steep place into the sea (to Hades). See p. 63, 
 note 2 of this work. No one could enter the temple of the Persian national 
 Goddess Hemithea who had touched a swine. — Movers, 221 ; Diodor., v. 62. 
 
90 sod. 
 
 Purifications by blood-offerings of swine at the altar of the god Phoib 
 
 (Abab). — Aeschylus, Bum., 282. 
 They who sanctify themselves and purify themselves 
 In the gardens after the rites of Achad (or Ahad) ; 
 In the midst of those who eat swine's flesh, 
 And the abomination and the field-mouse ; 
 
 Together shall they perish, says Iahoh. — Isaiah, lxvi. 17; Lowth. 
 Lend me three drachmas to get a little pig, 
 For I must be initiated ere I die ! — Aristophanes, Eirene, 367, 368. 
 
 A people (the Jews) that sacrifices in gardens, and burns incense upon 
 altars of orick. 
 
 That remain among the graves and lodge in the tombs, that eat swine's 
 flesh ! 
 
 That say : Stand by thyself, Come not near to me ; for I am holier 
 than thou ! l — Isaiah, lxv. 3, 4, 5, 7, 11. 
 
 The Egyptian priests sacrificed the swine (emblem of 
 Typhon) only to Bacchus and Osiris, and to the Moon 
 when she was full. — De Sacy, I. 164 ; Herodot., II. 
 47 ; Plutarch, De hide, viii. Bacchus was the Son 
 of Luna. — Cicero, de Nat. Deor., iii. 23. Then Bac- 
 chus is Water ! According to Spirit-Hist., p. 229, 
 Adam, Aion, ]S T oah, Ulom, Xisothrus, Phanes, being 
 male and female, are sons of the Moon. — See Spirit- 
 Hist., p. 146. According to Faustus, Christ's Power 
 dwelt in the sun, his Wisdom in the moon. — Milman, 
 Hist. Christ., 280 note. See Spirit-Hist., pp. 228, 
 229. This makes him to be Horus. — Spirit-Hist., 
 p. 192. 
 
 At Delphi, in the holy of holies of the temple, 
 they showed together with a golden statue of Apollo 
 the grave of Bacchus, at which the Chief Priest 
 brought secret offerings at the time of the shortest 
 day. — Preller, I. 427. 
 
 Aiai! I commence the Bacchic measure (lament)! 
 
 The woman dancing says, Aiai Adonin ! 
 
 The woman on the roof says, Beat yourselves for Adonin ! 
 
 Aristophanes, Lysistr., 365 ff. 
 1 See pages 47 38, 43, 45 of this work. 
 
MUSAH, HIS MYSTERIES. 91 
 
 There are some of the Byblians who say that the 
 Egyptian Osiris was buried in their district, and that 
 the mournings and the Mysteries (Orgia) are per- 
 formed not to the Adonis, but all to the Osiris. — 
 Lucian, iv. 262, 263. 
 
 The favor of Buomos to the coming-on Spring (Ari) ! — Aristophanes, 
 Clouds, 305. 
 
 But when Sol has emerged from the lower parts of 
 the earth, and passes through the boundaries of the 
 Yernal Equinox, increasing the day, then too Yenus 
 is glad and the beautiful fields are green with crops, 
 the meadows with grass, the trees with leaves. — 
 Macrobius ; in Movers, 208. " His Resurrection; 
 through which he obtained power over the Death, 
 that is, annihilated the Devil, but raised us together 
 with himself, . . . instead of Mourning he gave the 
 Easter-Feast !" — Athanasius, Festbrief; Larsoio, pp. 
 69, 66. 
 
 Verusque Sol, illabere, 
 Micans nitore perpeti, 
 Jubarque Saneti Spiritus 
 Infunde nostris sensibus ! 
 
 — As early as the seventh century ; Bamoach, IIS. 
 
 The Mysteries of Hercules. 
 
 Hercules (the Sun, Zeus) passes through the 
 Twelve labors (signs of the Zodiac), the valiant 
 Titan! He is called '" Father of all" and " self- 
 born" (autophues) ! — Orphic Hymn, xii. ; Hermann. 
 
 Not even the power of Hercules escaped death / 
 
 Who was the dearest (Only-Begotten) to King Deus. — Iliad, xviii. 117; 
 Ephes., iv. 8, 9, 10. 
 
 i will bring sackcloth upon all loins and baldness 
 upon every head. I will make it as the Mourning 
 
92 sod. 
 
 for the Only-begotten and its end as th.e day op 
 bitterness ! — Amos, viii. 10 ; Isaiah, xvii. 11. 
 
 In its streets they have girded on sackcloth ; upon 
 its roofs and in its streets every one shall howl ! — 
 Isaiah, xv. 3. 
 
 Over thy summer fruits and the harvest thy hedad 
 has fallen ! 
 
 And gladness is taken away and exultation from 
 Carmel, and in the vineyards there is no singing . . . 
 hedad I have made to cease ! — Isaiah, xvi. 9, 10. 
 
 They came to the threshing-floor of Atad (Ad ad) . . . 
 there they mourned a great and very heavy Mourning 
 seven days! — Gen. l. 10. Hoi Adon ! Hoi Azon! 
 Aiai Adonin ! 
 
 Hercules (Sun) is killed by the Devil (Typhon). — 
 Movers, 525. 
 
 In the Sun's sacrifice they exhort those worshipping 
 the G-od not to carry gold ornaments upon their body 
 and not to give food to an ass (Typhon's emblem). 
 Some say that from the fight (between Horus and 
 Typhon) Typhon fled seven days on an ass, and, escap- 
 ing, begat the boys r Ierosolumos and Ioudaios (Jeru- 
 salem and Judaeus). — Plut. de Iside, xxx. xxxi. 
 
 Swine-offerings were brought to Hercules ! 
 
 Hercules who has gone out from the chambers of earth 
 Leaving the nether house of Plouton ! — Euripides, Hercules, 807. 
 Chi Azon! Chi Iahud! Chi Ieud! Chi Isaral! Chi Mos! Chi Amunel! 
 
 Ohi Mano ! Chi lama ! Chi Amon ! Chi Main ! Chi Manu ! Chi Iachoh ! 
 
 —Eosea, iv. 15. Chi Hod ! 
 
 Live thy Aloh ! Dan. — Amos, viii. 14. 
 
 The 25th of December (Christmas), in the Koman Kalendar, the Fes- 
 tival of the Birth-day of the Unoonqueeed Sun corresponding to the 
 Hercules Tyrius Invictus was celebrated. — Movers, 386. 
 
 Horus was massacred by the Titans, and resuscitated 
 
MUSAH, HIS MYSTERIES. 93 
 
 bylsis. — De'Sacy, Saint e Croix, I. 208 ; quotes Diodor. 
 I. 25. Iacchus, torn to pieces by the Titans, is res- 
 tored by Ceres. — Be Sacy, I. 204. 
 
 Min is the god Horus. — TJhlemann, Handb. iv. 99. 
 
 Where verily they saw Min (Minos) renowned Son of Deus! 1 — Homer, 
 
 Od. xi. 567. 
 To them the power of Aelios (Sun, Alah) illumines 
 The night there below ! — Pindar ; in Plutarch, p. 12ft 0. 
 
 Min (Horus) presides over the month Tobi.— 
 Uhlemann, II. 81. 
 
 'Eliw MiTHRa Anikhtw (To the unconquered Sun) ! 
 — Creuzer, I.»259. 
 
 A stone was found in the kingdom of Wirtemberg 
 inscribed Soli invicto Mithrae ! — Ibid., I. 2£3. 
 
 " From his own burning Hercules rises anew and as 
 God. At Tyre, Tarsus and Sardes, this was shown 
 forth in the symbolical usages of a feast of the Return 
 and Resurrection from the death and darkness of 
 
 1 Aisculapius is Son of Apollo. Aisculapius is Eimopth, Imouth (Mouth, 
 Pluto), Pan (Bacchus) and Ephaistoboul (Tobal, Toboulkin, Yulcan). Eimopth 
 is called Son of Ptah (the Great God). — Kenrick, I. 333, 307 ; Herm. «p. Stob. 
 Heeren, p. 392. The Sun generates "Aesculapius the Satior of the all" 
 (things). — Julian, Oratio, iv. He is the Phoenician Esmun and brother of the 
 Seven Cabiri. He is identical with Phtah (the Creative Intellect, the Divine 
 WISDOM).— Spirit-fflst., 172. He is Apollo (Baal, Bol), Atys, Adonis, and 
 Hercules. He is the late-autumnal Sun, without strength ; also Horus, Harpo* 
 crates, Sem, Serapis ; and, having offered himself on the eighth day, he was 
 initiated into the Eleusinian Mysteries. — Anthon, 67. His emblems were a 
 cock (Sun), the serpent (Sun, Life and Immortality), the ram (Sun). He was 
 represented as an Infant holding in one hand a sceptre, in the other a pine- 
 cone (an emblem in sun-worship, — Ibid. As an Infant, he resembles Adonis, 
 and Eros ! 
 
 Sarapis is Aisculapius. — Hundert unci Kin Frage, p. 97. Aisculapius is God 
 of the Resurrection of the dead. — Spirit- Hist., 382; Euripides, Alcest., 124 ff. 
 Emeph is the Logos. — Kenrick, I. 303 ; Iamblichus ; Cory, p. 283, 321. "The 
 Egyptian Eimopth has no attribute which specially refers to the art of healing ; 
 and it may have been an arbitrary interpretation which gave him the name 
 of Aesculapius, as some applied the same name to Serapis." — Kenrick, I. 333, 
 334; Spirit-Hist., 390. He was connected with the Mysteries, being one of 
 the Cabiri, and associated with Vulcan (Ptah). — Ibid. 
 
94 sod. 
 
 winter. This feast took place at the' time of the 
 shortest day." — Pretter, II. 112. He is Savior, Deli- 
 verer and Redeemer. — Ibid. II. 109. The Hercules 
 with the apples in one hand, his club in the other, 
 comes again to Light with the symbols of eternal 
 Youth. — Ibid., II. 149. This is the Hercules Invictus 
 who goes to .the Garden under earth and plucks the 
 golden apples from the " Tree of Life" and kills the 
 Dragon. — Ibid., II. 153. This is the " Mystery of 
 the golden apples." — Ibid., 150. According to the 
 myth in the Mysteries, he was initiated in the Attic 
 Eleusinia. Entered into the lower World he spread 
 such terror that all the dead flee. — Ibid., 154. 
 
 " Through fear are the gates of Death opened to 
 Thee, and the Janitors of Hades seeing Thee did 
 they fear ? It is plain that He who descends into 
 Hades through philanthropy, This One from the 
 Beginning created man from clay." — Cyril, Cat., 
 XL ix. 
 
 At Thee the Stygian lakes trembled : Thee the janitor of Orcus 
 Feared, reclining in his bloody cave upon half-devoured bones. 
 Thee not even Typhon frightened . . . 
 Hail tkue Son of Jove, Gloet added to the gods l—Aen. viii. 274 ff. 
 
 Scene in Hades. 
 
 Bacchus inquires : 
 Could you then tell us whereabouts Pluto dwells here ; 
 For we are two strangers, just arrived ! 
 
 Ohoetjs op the Initiated. 
 
 Go not far, nor again ask me, 
 But know that you are arrived at his very gate. 
 * * * * 
 
 Ohoetjs of the Initiated. 
 
 Go now in chorus around the sacred ring of the Goddess 
 Dancing through the flower-bearing 
 
MUSAH, HIS MYSTERIES. 95 
 
 Grove, 1 Ye who share 
 
 The " Feast beloved by God M ! 
 
 But I with these virgins 
 
 And women will go 
 
 Where they keep watch all nis'ht to the Goddess, 
 
 About to bear the sacred light (toech) ! 
 
 I>acchxs, with his slave deessed as Heecules, knocks at the Gate of 
 Pluto 
 
 alakos asks who is it ? 
 
 Bacchus answees : 
 Herakles the Mighty ! 
 
 Peoseeplxe's female Attendant in Hades goes to the doob. 
 
 O DEAEEST Hercules are you come ? Come in hither , 
 For when the Goddess learned that you were coming, at oiiC^ 
 She baked loaves ; laid hold of pots (chuteas) of bruised pulse 
 Two or three porritches of pulse ; roasted a whole ox on the coals ; 
 Baked by the fire flat calces, little loaves, — But come in. 
 
 — Aristophanes, Frogs, 471. 
 
 This is a satire on the Mysteries. The state of the ancient re .igion 
 permitted it in Athens. 
 
 Enter Two Female Yintners, each with her servant. 
 
 1st Y. 
 Plathane, Plathane, come hither ; this wicked Bogue here, 
 Who, into the Alleeceivee (or an inn) once coming, 
 Ate up 2 sixteen of our breads . . . 
 
 2xd Y. 
 
 By Deus, 
 That is Himself, verily ! ! ! 
 
 1 "The grove of the Selli " (the priests of Jove, Baal-Hercules and Mars. 
 Asal, Sel, Sol, Ausel, Usil, Azael). — Sophocles, Trachiniae, 1107. The groves 
 of Baal and Asarah (Sarah). 
 
 2 The Feasts of Hercules and the Mourning (?) for Him are mentioned. — 
 Aristophanes, Frogs, 610-612; Aeschylus, Agam., 1072 (1035). "The third 
 Hercules is from Idaean digits (Priests of Cybele). To him they bring 
 Sacrifices to the dead." — Cicero, de Nat. JDeor., III. 16; Spirit-Hist, 391, 
 283, 257. Hercules was called King of the Musians. — Schwab, II. 44. Muses 
 knew all about the MUSion, the feast of Spirit and Matter, Adonis and Yenus, 
 Bacchus and Ceres, Musiah (Iamus, Mus) and Musia (Ceres Mysia), Arachal 
 lHarakles Archal) and Bachal, Sar (Surya, Asar, Osiris and Sari Sarah-Isis ) 
 
96 sod. 
 
 Bacchus. 
 
 You trifle, woman, 
 And you know not what you say ! 
 
 1st V. 
 
 And his sword he drew, as if kaving ! 
 
 2nd Y. 
 And I being afraid 
 To the roof straight we made off ! 
 
 1st V. 
 O Internal Throat, 
 How gladly would I cut thy grinders out 
 "With a stone, by which thou didst eat up my goods. 
 
 2nd Y. 
 And 1 would hurl thee down into the Pit (the lowest Hade?) ! 
 
 1st Y. 
 And I would seize a bill to cut thy larynx 
 Out withal, by which my rolls thou hast gulped down. 
 
 — Aristophanes, Frogs, 538. Before Christ, 456-380. 
 
 Hercules descends to hell ! — Aristophanes, Frogs, 
 291-294. Bacchus (Baga) descends to hell. 
 
 Apis (Sun-god) becomes Serapis, therefore Bull-god 
 above and below the earth. — Creuzer, Symb., I. 284. 
 
 To thee the Great Panathenaia we will celebrate, 
 
 All the other rites of the gods, 
 
 Mysteries, Diipolia, Adonia, 'Eema. 1 (Mercury) ! — Aristoph., Mrene % 
 
 406 ff. 
 Henna, Offspring of Dionysus who leads the Bacchic dance. — Orpheus } 
 
 Arg., 57. 
 
 In the Eleutherian Feast, a trumpeter led the pro- 
 cession to the sepulchres. This festival was kept to 
 
 1 " You may call the Creator of all things by different names. Liber (Bac- 
 chus), Hercules (Baal), Mercury, are but different names of the same divine 
 being." — Seneca, iv. 7, 8. Macrobius everywhere bears the same testimony. 
 Arnobius, III. xxxiii., says Apollo and Bacchus are Sol. 
 
MUSAH, HIS MYSTERIES. 97 
 
 the God of Love (Adonis) by the Samians. — Potter, 
 I. 449. Libations were poured out to the dead, their 
 monuments washed with spring-water, and supplica- 
 tions addressed to the Underground Mercury. The 
 third day of the Feast in February (Anthesteria) a 
 pot (C\mtr&) filled with seeds of all sorts was brought 
 forth. It was sacred to the Nether Mercury (Chtho- 
 nios). — Potter, I. 426. At the Chutroi, a Feast of 
 Bacchus in February (13th Anthesterion), they sup- • 
 plicated the Subterranean Mercury for the dead ! — 
 Wlieelwright , I. 145, Aristophanes. The Feast of 
 cups (pitchers) was celebrated in February (Anthes- 
 terion 12th).— Ibid., II. 147. 
 
 The people of Pallas honor a vessel furnished 
 
 WITH DRINK-OFFERINGS FOR THE DEAD. — EuHpideS, Iph. 
 
 in Taur., 960. 
 
 10, 10, Daimon sending my brother to Haides (Pinto), for whom 
 these onps (pitchers) and a goblet which is for the departed I am abont 
 to pour forth on the earth's back, and streams from mountain heifers 
 and the wine drink-offerings of Bacchus. And the production of the 
 brown-yellow bees, which are the usual peace-offerings to the dead. — 
 Iphigeneia in Taur., 156 ff; Numbers, xix. 2, 9; Deut., xxi. 4. 
 
 Sacred (Mysteries) to Stygian Jove ! Stygioque 
 Oreo!— Virgil, Aeneid, iv. 638, 699. The Cretans 
 showed Jupiter's tomb ! — Rawlinsonh Herodotus, II. 
 260 ; Cicero, Nat. Deor., 3. "Dionysus is then, like 
 the Cretan Zeus, a persecuted, tortured, hilled, God r 
 who became God of death and the underworld and 
 in the Mysteries was celebrated under the name 
 ZAGEeus, as the God of the underworld was often 
 called, and (was praised), now as a Son of this 
 (Zagreus) and Persephone, now of Zeus and Persep- 
 hone. Aides and Dionusos are the same (God), to 
 whom they rave and keep the feast of Bacchus 
 
 7 
 
98 sod. 
 
 (L^Naizontai)." — Prelkr, I. 427, Heradit. b. Clem. Al. 
 Protr. y 2, p. 30 ; s. Schleiermacher Herakkitos, S. 
 524. AiDONeus as Death-god carries away Perse- 
 phone from her Mother and the upper world. — 
 Prelkr, I. 467.. The entire month Seirrophorion 
 (June) was sacred to Pluto. — Prelkr, I. 485 ; Plato, de 
 Leg., viii. 828 C. This was the month Thammuz 
 (Adonis) when Adonis died ! In this month the 
 marriage of Pluto and Proserpine was celebrated 
 about the same time and in near connection with the 
 Feast of the Scirrophoria. — Ibid. The Romans kept 
 the Feast of Hercules June 4th. — Eschenburg, 572. 
 Hercules descends to hell and rises again from the 
 dead. " The third Hercules is from Idaean digits 
 (priests of Cybele). To him they bring sacrifices to 
 the dead I" — Cicero, de Nat. Deor., III. 16. 
 
 A ringlet for Inach (Enoch the Hercules-Sun) allowed to grow I 1 
 And the second is this mourning lock. — Aeschylus, Choeph., 7, 8; 
 EzeHel, xliv. 20. 
 
 In the mourning for Adonis they cut off the hair as 
 a sign of deep grief. 2 — Deut., xiv. 1 j xxvi. 14. 
 
 On the 4th day after the funeral in Persia, there 
 was a solemn Feast after the relatives have been 
 visited for three days. — Christian Examiner, 1859, 
 p. 326 ; quotes Dosabhoy Framjee, 97. 
 
 Enter not into the house of mourning nor depart to wail : nor shalt 
 thou comfort them \ 
 
 Let great and small die in this land ; let them not he buried , neither 
 lament for them ; let not cuttings (in the flesh) he made, nor baldness 
 ~be induced because of them ! 
 
 They shall not break (bread) for them, in mourning, to console him 
 for the dead ; nor make them drunk with the cup of consolations on 
 account of their father and on account of their mother. 
 
 1 Compare Numbers, vi. 5. 18; Judges, xiii. 5. 
 
 2 To Apollo (Baal) the ancients cut off their hair. — Scholia Hesiod, Thcog., 
 248. Apollo is Belus Minor, the Son of Jove. 
 
 
MUSAH, HIS MYSTERIES. 99 
 
 Besides, thou shalt not enter the house of the feast, to sit with 
 them, to eat and to drink. — Jeremiah, xvi. 5, 6, 7, 8. Compare later 
 the Wake of Hercules ! 
 
 On the evening of the day when the corpse is burnt, 
 water and milk must be suspended in earthen vessels 
 before the door, in honor of the deceased, with this 
 address to him : 
 
 " Such a one deceased ! bathe here, drink this V\ 
 
 And the same ceremony may be repeated every 
 evening until the period of mourning expire. 
 
 During ten days, funeral cakes together with liba- 
 tions of water and tila (sesamum) must be offered. 
 
 On the third and fifth days, as also on the seventh 
 and ninth, the kinsmen assemble, bathe in the open 
 air, offer tila and water to the deceased and take a 
 repast together ; they place lamps at cross roads and 
 in their own houses, and likewise on the way to the 
 cemetery. 
 
 On the last day of mourning (for the dead) the 
 nearest relation offers the tenth funeral cake. He 
 makes ten libations of water from the palms of his 
 hands, causes the hair of his head and body to be shaved, 
 etc. — Colebrooke, Hindu Relig., 100-109. 
 
 Man that is born of woman is of few days and full of trouble. 
 
 Like a flower he goes forth and* is cut down ; and escapes like a 
 shadow, and continues not. — Job, xiv. 
 
 Foolish is he who seeks permanence in the human state, unsolid like 
 the stem of the plantain tree, transient like the foam of the sea. 
 
 When a body, formed of five elements to receive the reward of deeds 
 done in its own former person, reverts to its five original principles 
 what room is there for regret ? 
 
 The earth is perishable, the ocean, the Gods themselves pass away; 
 how should not that bubble, mortal man, meet destruction ? 
 
 All that is low must finally perish ; all that is elevated must ultimately 
 fall ; all compound bodies must end in dissolution, and life is concluded 
 with death. 
 
 Unwillingly do the manes of the deceased taste the tears and rheum 
 
100 s6d. 
 
 shed by their kinsmen, then do not wail, but diligently perform the ob- 
 sequies of the dead! — Colebroolce, Eelig. Ceremonies of the Hindus, 100. 
 
 The body of a young child under two years old must 
 not be burnt, but buried. It is decked with wreaths 
 of fragrant flowers, and carried out by the relations, 
 who bury it in a clean spot, saying ' ' Namo ! namah !" 
 while a priest chants the song of Yama : 
 
 " The offspring l of the Sun, day after day fetching cows, horses, hu- 
 man beings and cattle, is no more satiated therewith than a drunkard 
 with wine!" — Colebroolce, 99, 25. 
 
 By Nature's command we grieve when the body of an adult 
 
 Virgin meets us, or in the earth an infant is enclosed 
 
 Too young for the fiee of the funeral pile. For what good man or 
 
 worthy of the seoeet 
 Toeoh, such a one as the peiest op Oeees wishes him to be, 
 Thinks any evils not his own ! — Juvenal, xv. 
 About the dead 
 The pipe of MugdonIs sounded Ailina . . . 
 
 Like the Motteninq for Hadad-Eimmon (Adonis) in the valley Magdon.* 
 — Nonnus, xl. 223 ; Zachariah, xii. 11 ; 2 Kings, v. 18. 
 
 Megiddon was in Judea. Josephus, Ant., viii. 6, reads 
 Mag-edon. Matthew, xv. 39, has Magadan (Adonis- 
 Magos) . — Tischendorf. 
 
 They covered all the dead body with hair, which 
 cutting off they threw upon it. — Iliad, xxiii. 136. 
 Sacrifices to the dead occur in Homer, and existed in 
 Babylon, Persia,* India, China j and in Italy even 
 after Christ. — Josephus, Ant., xix. 3. Hence the 
 Rabbinical-Hebrew prohibition, out of hostility to the 
 Adonis-worship ! 
 
 Ye shall not cut yourselves, nor make a baldness 
 between your eyes over a dead person. — Deut., xiv. 1 ; 
 Levit., xix. 27, 28 ; xxi. 5 ; Jerem., xix. 6. 
 
 Thou shalt not profane thy daughter, exposing her 
 
 1 The Moon is born of the Sun, and the rain is produced from the moon. — 
 Colebroolce, 25. 
 9 Mgdon in Hebrew. Megiddon was in Galilee I 
 
MUSAH, HIS MYSTERIES. 101 
 
 to be a harlot! — Levit., xix. 29 ; Movers, 242. This 
 evidently forbids the custom at Babylon and Byblus, 
 that the women who did not cut off their hair in the 
 Mourning for the dead (in the Mysteries) must give 
 themselves the whole day after this festival to stran- 
 gers for money, which they deposited in the Temple 
 of Baaltis (Yenus). — Movers, 202 ; Lucian, loc., § 6 ; 
 Genesis, xxxviii. 14 ff ; Baruch, vi. 43. 
 
 Yenus and Pothos (Adonis, Apasson) and Phaethon 
 (Jupiter 1 ) were worshipped in the Samothracian 
 Mysteries. — Be Sacy ; quotes Pliny, Hist. Nat., xxxvi. 
 14. Axieros (Jupiter), Axiokersos (Adam) and 
 Axiokersa (Yenus-Eua) were worshipped in the Sa- 
 mothracian Mysteries, called Mysteries of the Kabiri. 
 The Lemnian Mysteries (Kabiria) lasted nine days ; 
 Sacrifices to the dead were offered ! — Smith's Dic- 
 tionary of Greek and Roman Antiquities ; by Anthon, 
 184. 
 
 Glad in the mansions of An>es 
 
 Mayst thou inhabit the Sunless House. 
 
 And let AiDes know, the dlach-hsared ' 
 
 God 2 , and the Old Man who 
 
 Over his oar and rudder 
 
 Sits Leader of the dead, 
 
 He is carrying in his two-oared boat 
 
 To the Acherontian Lake 
 
 By very much the best wife indeed. 
 
 Thee often shall the bards 
 
 Sing upon the seven-stringed mountain 
 
 Lute, and celebrating (thee) in hymns without the lyre 
 
 At Sparta, when the Annual Circle of the Kaeisteian Feast 3 
 
 Comes round, the season 
 
 Of the month when the moon 
 
 Is up all night, 
 
 In splendid and wealthy Athens. 
 
 Such death-song dying 
 
 1 Cicero, de Nat. Deor., II. 20. 
 
 * Acheron, Charon, Kronos the Old Man. 
 
 3 Carneus, *7th-16th. — Buckley. 
 
102 sod, 
 
 Thou hast left to the minstrels of melodies. 
 
 O that it rested with me 
 
 And that I were able to send thee 
 
 To light from the chambers of AiDas 
 
 And the streams of Kokutos 
 
 By the "river oar" below/ 
 — Euripides, Alcest., 436. 
 
 If Troy had been safe, Priam had come to the shades 
 Of Assaeao * (Osiris in Hades) with great rites of the dead. 
 —Juvenal, x. 259. See Spirit-Hist. 210 ff, 249, 160. 
 
 11 And about him ten beds are laid bearing images 
 of dead men so carefully "washed and prepared 
 for funeral" that even the images were like bodies 
 already buried. And for seven days all men throughout 
 the companies and maniples indulged in feasts lament- 
 ing the royal youth by dancing and singing certain 
 sad kinds of dirges !" — Ammian ; Movers, 250, 202. 
 
 AlLINOtf AlLINON, BEGINNING OF DEATH, 
 
 The Barbarians say, Aiai, 
 
 In the Asian tongue when 
 
 Kings' blood is poured on the ground by the steel 
 
 Swords of Aides (Hades) !— Euripides, Or est. 1395 ff. 
 AntipsalmiG odes and an Asiatic hymn, to thee, a foreign wailing 
 (iacha), 2 1 will utter ; the funeral song, remembered in molpes (songs with 
 dances) to the dead, Hajdas (Hades) hymns separate from paeans. — 
 Euripides, IpTtig. in Taur., 185. 
 
 In peace thou wilt die and with the funeral-pyres of thy fathers, 
 former kings who were before thee : thus they shall bttkn for thee and 
 Hoi Adon shall they mourn for thee. — Jeremiah, xxxiv. 5. 
 
 " Then having wrapped the Heath (Erica) in linen 
 and having poured myrrh (muron) over it she deli- 
 vered it to the royal personages ; and even now the 
 Bublians worship the wood (tree) lying in the temple 
 of Isis !" — Plutarch de hide, xvi. Bacchus was called 
 
 1 Serach is Memnon, and Memnon is Osiris and Adonis, — according to Movers, 
 227-229, 231. 
 
 8 This is the Mourning for Iauk, Sol, Bacchus, Iacchos, Eacws. — Spirit-Hist> 
 78, 90. 
 
MUSAH, HIS MYSTERIES. 103 
 
 stulos (pillar). Creuzer mentions " Bacchus in the 
 pillar (jtepiKioviogy 1 or in the tree. 1 — Creuzer, II. 44 ; 
 I. 278. At By bliis the Mourning took place first ; 
 at Alexandria, and probably at Athens, the joy pre- 
 ceded the Mourning. — Creuzer, II. 425. 
 
 At Delphi, in the holy of holies of the temple, 
 they showed together with a golden statue of Apollo 
 the grave of Bacchus, at which the Chief Priest 
 brought secret offerings at the time of the shortest 
 day. — Preller, I. 427. That was Dec. 22nd ; and he 
 rises on Bruma, Bromius's Day. 
 
 Aiai ! I commence the Bacchic measure (lamext) ! 
 
 — Euripides, Hecuba, 685. 
 The woman dancing says, Aiai Adonin ! 
 The woman on the roof says, Beat yourselves for Adonin! 
 
 — Aristophanes, Lysistr. 365 ff. 
 
 There are some of the Byblians who say that the 
 Egyptian Osiris was buried in their district, and that 
 the mournings and the Mysteries (Orgia) are per- 
 formed not to the Adonis, but all to the Osiris ! — Lu- 
 cian, iv. 262, 263. 
 
 There are many sepulchres of Osiris in Egypt, but 
 the body lies in Bousir ; and this is the native coun- 
 try of Osiris ; no longer is there need of argument to 
 show that it is Taphosiris ; for the very name means 
 taphen Osiridos the sepulchre of Osiris. But I pass 
 over the cleaving of the wood and the cutting of the 
 linen, and the pitchers poured (as sacrifices to the 
 dead) because many of the Mysteries are mixed up 
 with them. — Plutarch de hide, xxi. 
 
 However there are some slender and obscure ema- 
 nations of truth scattered through the mythologies of 
 the Egyptians . . . Xenophanes ordered the Egyptians 
 
 1 2 Kings, xvi. 4 ; Gen. xxi. 33. 
 
104 
 
 SOD, 
 
 if they think Osiris a mortal not to honor him as God, 
 but if they think him God not to mourn him ! — Plu- 
 tarch, Erot., xvii. xviii. 
 
 Si Dii sunt quos colitis, cur eos lugetis ? Cur eos 
 annuis luctibus plangitis? — Firmicus, 8. 
 
 A Burning for thee ; and Hoi Adon shall they Lament for thee ! — 
 Jeremiah, xxxiv. 5. 
 
 Set up the Mourning of the Only-begotten, bitter Lamentation! — 
 Jeremiah, vi. 26. 
 
 The laments of the Egyptians and the sacred chtjtla (washings) of 
 Osiris. — Orpheus, Arg. 32. 
 
 Offerings to the dead and a burial finished the 
 Mourning, as also the wooden imaged of Attes and 
 Osiris were buried ! — Movers, 204. 
 
 The image of the corpse of Adonis was washed, 
 anointed with spices and wrapped around with linen 
 or wool (compare Matth. xxvii. 59 ; Joh., xix. 39). 
 According to Plutarch, Isis wrapped the Osiris-pillar 
 (a hollowed pine-tree) in linen and anointed it with 
 Myrrh. — Plut. de hide, xvi. The embalmed image 
 of Adonis was then laid in a coffin. Hence the myth 
 that Aphrodite (the women) has delivered to Perse- 
 phone (the Goddess of death and life), in a box, the 
 Adonis born from a tree ! The coffin was laid out on 
 a bier, they showed on the .image the wound which 
 the Boar had given him, and the Boar himself (The 
 Devil, Mars in Swine-form) was also laid out on the 
 bier. They sat down on the earth with the bier and 
 their clothes were rent ! 
 
 In the houses of the gods the priests sit with rent garments, with sha- 
 ven heads and heards, with uncovered heads. They howl and cry before 
 their gods, as many at a feast of the dead. (Todtenmahle). — Baruch, 
 vi. 31, Movers, 204, and authorities there quoted. Hoi Adon ! Ho ! Ho ! 
 Hett ! Heu ! (Heulen) ! KEUaA is the Shrieking Ceres, Eve. 
 
 Sacrifices to the dead closed the Eleusinian Mysteries ! — Preller, I. 
 490. 
 
MUSAH, HIS MYSTERIES. 105 
 
 Salutation to the Gods, to the manes of ancestors, 
 and to mighty saints ! — Colehrooke, Hindu Relig., 103. 
 
 For Iacho/z is loving judgment and deserts not his 
 saints (chasidi, chaste) ; tlmj are preserved to eter- 
 nitij ! ! — Psalm, xxxvii. 28. 
 
 Iahoh, thou madest my soul to ascend from Hades ! 
 
 Sing to I&choh, ye his saints (chasidi, casti). — 
 Psalm, xxx. 
 
 I shall not die but will live ! — Psalm, cxviii. 
 
 On the day after the seven- day feast of the dead 
 they cry : AdonIs lives ! And is risen ! — Movers, 
 205. 
 
 I say that I am Immortal Dionusos Son of Deus ! 
 — Arisioph. Frogs, 593 ; Spirit- Hist., 222. 
 
 I am THe Resurrection and the LIFE. 
 
 The Virgin, Artemis, is represented with a torch 
 in either hand. The torch is the symbol of new life ! 
 — Hundert undein Frage, p. 71. 
 
 On the sixth day of the Eleusinian Mysteries the 
 image of Bacchus was borne crowned with its myrtle 
 wreath and bearing a torch in its hand ! It was 
 accompanied by the mystic van (sieve, fan), the 
 basket, and other insignia. The mystic basket held oil- 
 seed, a sort of biscuit, little tarts, grains of salt, some 
 poppies, and cakes made of flour kneaded with cheese ; 
 also pomegranates, some ivy, fennel, pith of trees, 
 finally the figure of a serpent consecrated to Bacchus. 
 — Be Sacy, 318, 319. " Also in the most ancient 
 Mysteries of the Greeks they shouted Eua and at the 
 same time a serpent was &hown." " In the Sebadian 
 (Bacchic) rites a golden serpent is let down into the 
 bosom of the consecrated." — Orelli, Sanchon., pp. 
 14, 45. The " serpent with the hawk" signified God, 
 11 the Spirit," and the Divine Mind. Sanchon, 47, 49. 
 
106 sod. 
 
 Dionysus Frenzied the Bacchi celebrate with mys- 
 teries, performing the Sacred Mania by eating raw 
 flesh (Omophagia), and they initiate the distributions 
 of the flesh of the slaughtered victims, crowned with 
 the serpents, shouting aloud EUA ("Euan") ; that 
 {feminine) EUA (" Euan") on account of whom the 
 Wandering immediately followed. And a symbol of 
 the Bacchic Mysteries is a consecrated serpent. The 
 name HEUIA, roughened, is interpreted the Female 
 Serpent. — Clemens Al. Cohort, ad Gentes, 11, 12. 
 The Chaldee Paraphrase reads Hoia. — Ibid. In the 
 Sabazian Mysteries a symbol to the initiated is " the 
 God through the bosom !" And it is litis Serpent pulled 
 through the bosom of the initiated. — Ibid., 14. Se- 
 bazium colentes Iovem anguem cum initiantur per 
 sinum ducunt. — Firmicus, 11. Arnobius is scanda- 
 lized at the Golden Serpent, and the "handled Cross" 
 in the Mysteries of Bacchus at Alimunt in the Athe- 
 nian territory. — Arnob. adv. Gentes ; Nork, Bibl. My- 
 thol, II. 344 ; see Spirit- Hist., 190. 
 
 Taaut taught that the Serpent has the most Pneu- 
 ma (SPIRIT) of all the reptiles, and is fiery ! . . . 
 Wherefore this creature is carried about with (them) 
 in the Sacred Rites and Mysteries ! — Sanchoniathon , 
 p. 45. 
 
 We find the Brass Serpent 1 in the groves of the 
 SuN-god (Adoni, Bacchus, Baal). — 2 Kings, xviii. 4. 
 The Serpent is always the emblem of Bacchus 
 (Adonis) in the Mysteries. 
 
 1 And there was a Great Dragon which they of Babylon worshipped. And 
 the king said unto Daniel, Wilt thou also say that this is of brass ? Lo he 
 liveth, he eateth and drinheth ; thou canst not say that he is no living God ! 
 Therefore worship him. . . . When they of Babylon heard that, they took 
 great indignation and conspired against the king, saying : The king is become 
 a Jew I ! 1 And he hath destroyed Bel ; he hath slain the Dragon and put the 
 priests to death ! ! ! — Bel and the Dragon, 23 ff. 
 
MUSAH, ELS MYSTERIES. 107 
 
 A Candle- of Iahoh (Iaclioh) is the "spirit" (nasa- 
 mah, Breath) of Adam, searching* all the innermost 
 parts of the belly. — Proverbs, xx. 27 ; see Ecclesiastes, 
 xi. 5. 
 
 The Serpent imitating the winding position of the 
 intestines exhibits (ostendere) the "Wisdom" of the 
 Lifeproducer ; therefore they adore the Serpent ! — 
 Theodoret, haeretic.fab. I. 13 de Ophiacis ; in Hammer, 
 Culte de Mithra, p. 154. 
 
 Thou hast possessed my reins! — Palms, cxxxix. 13 ; 
 Spirit -Hist., 159. 
 
 " Christ is the Serpent" (the Good Divinity). — 
 Beausobre, II. 458. The Gnostics represented the 
 Mind (the Son, the Wisdom) in the form of a Serpent. 
 — Irenaius, I. xxxiv. 
 
 The basket was one of the emblems of the Mithra- 
 worship. — Hammer, Worship of Mithra, p. 39. Eu- 
 napius teaches us that the Eleusinian cultus was that 
 of Mithra. He calls the Athenian priest sometimes 
 hierophant of u the Goddesses, 111 sometimes "father" of 
 the initiation of Mithra.— Hammer, p. 22 note. 
 
 Thy basket and thy store shall be blessed. — Deut., xviii. 5. 
 
 Tardaqne Eleusinae Matris volventia plaustra. 
 
 Arbnteae crates et mystica vannus Iacchi. — Virgil, Georg., I. 160, 166. 
 
 Thou shalt take of thefrst of all the fruit of the 
 earth and shalt put it in a basket, and shalt go unto 
 the place which Iahoh (Iao) thy Alah shall have 
 chosen to make his name dwell there. 
 
 This was the altar of Iahoh-lSTusios, or Nissi, per- 
 haps. — Exodus, xvii. 15. 
 
 And the priest shall take the basket out of thy 
 hand and set it down before the altar of Iahoh thy 
 Alah! 
 
 1 Ceres and Proserpine-Diana. 
 
108 sod. 
 
 Then shalt thou respond and say in the presence of 
 Iahoh, thy Alah : An Aramian perishing was my 
 father, then he descended into Misrimah (Egypt) and 
 was there a denizen with few men ; yet was he be- 
 come a great nation, powerful and populous there. — 
 Deut., xxvi. 
 
 And Musah and Aharon (speaking in the name of 
 the Lord according to the custom of the ancient 
 clergy) went in and told Pharah (the king) : 
 
 Thus said Iachoh, Alahi, IsarAL : Let my people 
 go and celebrate a Feast to me in the desert wilds. — 
 Exodus, v. 1. 
 
 This is the Feast lasting from the fourteenth to 
 the twenty -first of March. — Exodus, xii. 18. It cor- 
 responds with the Great Dionysia which was also held 
 at the Yernal Equinox in March. — Eschenburg, p. 493. 
 The Hebrews made a baldness between the eyes, at this 
 Feast. — Exodus, xiii. 9, 16. This identifies it with 
 the Dionysia and the Adonia. It also agrees with 
 the Full-moon, like the Eleusinia and the Feast of 
 Tabernacles (the 15th of the month, as in Egypt). 
 Bulls and dancing, as in the Bacchic feasts. — Exo- 
 dus, xxxii. 19. 
 
 The Hebrews made themselves a cast (molten), 
 two little bulls ; they made also a grove (of Adoni 
 or Bacchus), and they bowed themselves to the whole 
 " army of the heavens' 7 and served Bol (Baal, Apollo 
 the Sun-deity). — 2 Kings, xvii. 16 ; Philo Judaeus, iii. 
 502, Bohn. The Passover is called Pesach, and 
 means dancing ! — Hospinianus, I. 27. 
 
 At the annual FEAST of Iahoh in SiloA the daugh- 
 ters of Siloh came out to dance in dances. — Judges, 
 xxi. 19, 21. 
 
MUSAH, HIS MYSTERIES. 109 
 
 the BASKET-bearing maid. 
 But I following will sing the phallic hymn. 
 And thou woman, behold me from the roof I — Aristophanes, Acharnoi. 
 
 In the Feast of Tabernacles the tents or booths 
 were set up on the roofs of the houses. — Nehemiah, 
 viii. 16. 
 
 And they kept the Feast seven days ; and on the 
 eighth day was the conclusion (a solemn assembly), as 
 usual. — Nehem., viii. 18, 12, 17. 
 
 Here O Father Lexaetjs : all things here are full of 
 Thy gifts. — Virgil, Georg. 
 
 And Ceres with clamor they shall call on the roofs — Virgil, Georg., I. 
 347 ; Isaiah, xv. 3. 
 
 The Adoniasmos, the Lament for Adonis, is, accord- 
 ing to the Etymologicon Magnum, the call Adni 
 (^la), as Euasmos is the Eua, Heuah (ft'ifi), in the 
 Dionysia. — Movers, 246. Huah is Eve the Septuagint 
 Eua.— Gen. hi. 20 ; Spirit-Hist., 391, 280. 
 
 In the Eleusinia (in September just before the 
 beginning of the Kainy Season) Ceres was called 
 Achtheia, from achthos " grief." — Potter, I. 453. She 
 was mourning for Adonis. 
 
 Pausanias found women in the temple of Jupiter 
 Soter at Argos who were mourning for Adonis, and 
 this was identical with the feast of Linus. — Movers, 
 193 ; Pausanias, xi. 41, 2. 
 
 Hath then the women's wantonness shone out 
 And the roar of the drums and the dense Sahazians, 
 And on the roofs this Mouexing- for Adonis ! 
 " Aiai Adonin" ! " Beat (the bosoms) for Adonis !" 
 
 — Aristophanes, Lysistr., 360 ff. 
 Upon its roofs and in its streets every one shall hawl ! 
 
 — Isaiah, xv. 3 ; xxiv. 7-9. 
 
 Anniversariam ei (to Adonis) celebrant solemni- 
 tatem in qua reviviscens canitur et laudatur. — Hiero- 
 
110 SOD. 
 
 nymus ad Ezech., cap. viii., Opp. Tom. III., p. 750. 
 Also at the Festival for Attes "the Resurrection 11 fol- 
 lowed upon the Death, the Day of Joy upon the Time 
 of Mourning : Quern paulo ante sepelierant revixisse 
 iactarunt, et, cum mulieris animus ex impatientia 
 nimii amoris arderet, mortuo Adolescenti templa 
 fecerunt. — Jul. Firmicus de Err ore, 3 ; Movers. 205. 
 
 The "SUN (Helios) of God, the Anointed, went 
 below earth." — Bishop Epiphanius, Homily on Holy 
 Saturday ; Nork, II. 365. 
 
 Michaal the Archangel, when contending with the 
 Devil, disputed about the body of Mouses (Kusah).-^ 
 Jude, 9. 1 Horus contends with the Devil for the body 
 of Osiris. — Compare Spirit-Hist., 397, 297, 396. 
 Michael's victory is described in Rev., xii. 7 fF. The 
 body of Mosah is the Light. The Devil is the Dark- 
 ness. Typhon at full-moon tears the body of Osiris 
 into fourteen pieces. — Spirit-Hist., 137, 397. 
 
 Beat the breasts and cry out " the Musian." — 
 Aeschylus, Persai, 1054. 
 
 This is the Mourning for the Only-begotten, Mus, 
 Amos, Iamus, Yama. — See Spirit-Hist., 66, 74. There 
 were two M.*usaeuses ; one was mythic ! ! — MSS. Notes 
 of BoecWs Lectures on Greek Lit. at Berlin. 
 
 Others concealed their dogmas "in the Mysteries 
 and prophecies, such as Orpheus, Musaeus and their 
 followers"! — Plato, Protagoras; Stallbaum, p. 67. 
 The ritual-books of the Mysteries had been published 
 under the names of Orpheus and Musaeus ; and there 
 
 1 The apostasy must first come, before the Day of the Lord of Light ; and 
 the Man op sin (Satan-Typhon) must be revealed, the Son of perdition, who 
 opposes and lifts himself up against every one that is called god or sebasma 
 (Power, Throne, Prince), so that he sits within the inner temple of The God, 
 showing himself, that he is theos *. Whom the Lord of Light will destroy 
 with the PNEUMA of his mouth.— Paul, Thess., ii. 4 fF. 
 * God. Mar means the Lord. Mara is, in India, the Devil.— Spirit-Hist, 367. 
 
MUSAH, HIS MYSTERIES. HI 
 
 were a great number of them. — De Sacy, I. 396 j 
 Plato, Republ., lib. ii. 
 
 Musaeus is Hermes eumolpos 1 (Thoth, Taaut, the 
 god who made the Sacred Books). — Nork, Worter- 
 buch, II. 247. 
 
 "The Law of MusHe." — Old Syriac, Luke, ii. 22, 
 Tremellius. Lex per manum Mushe data est. — Pes- 
 chito Testament, John, i. 17 ; Tremellius. 
 
 At Argos " the Musion" was celebrated. This fete 
 lasted seven days. Ceres was called Musia. — Be Sacy, 
 II. 31. 
 
 Musia, a women's festival to Ceres Mysia ; it lasted 
 seven days. — Potter, I. 470 ff. 
 
 For I (am) Iahuh thy Alah, KadtjsIi 2 , Isaral, thy Musio ! 3 
 
 — Isaiah, xliii. 3. Hebrew. 
 
 1 Eumolpus is Son of Poseidon (Bus-Aidoneus, Adonis). Eumolpus is con- 
 nected with Erectheus, the MAN-fish ; Erectheus is connected with Minerva, 
 who lifted him up on high to holy honors. — Preller, II. 101. Erectheus is 
 Neptune. — Anthon, Art. "Erectheus." Neptune is the SPIRIT (Water, 
 Osiris, the LiFE-producing Element) in the sea. — Plutarch, de hide, xl., 
 xxxiv. Neptune presides over the Humid and Generative Principle. — Plu- 
 tarch, Moralia, p. 821. The pine was consecrated both to Neptune and Bac- 
 chus, and all the Greeks adored Neptune Phutalraios and Bacchus Dendrites. — 
 Ibid., 812 ; Spirit-Hist., 395. Hermes is Son of Bacchus. Therefore Eumol- 
 pus is Hermes. Eumolpus is the Mythic Founder of the Eumolpidae (Priests) ; 
 the priests traced their own wisdom to the Divine Intelligence. Some con- 
 sidered Eumolpos or Musaeus the Founder of the Mysteries. Mus, the god : 
 and Mus-ias, the priest. — 1 Esdras, ix. 31 ; Spirit-Hist., 74. 
 
 " In what are called the ' Books of Hermes' it is related concerning the 
 names." — Plutarch, de hide, Ixi. ; xxxvii. 
 
 Eumolpus, Orpheus, Musaius and Thamuris are the earliest minstrels of 
 Greece — mythic characters. " The name of Orpheus, and the legends respect- 
 ing him, are intimately connected with the idea and the worship of a Dionysus 
 dwelling in the infernal regions (Zagreus), and the foundation of this worship 
 (which was connected with the Eleusinian Mysteries), together with the com- 
 position of hymns and songs for its initiations (Teletai), was the earliest 
 function ascribed to him. He was made the first minstrel of the heroic age 
 and the companion of the Argonauts." — K. 0. Midler, 26. 
 
 2 Jahn mentions the CADUsians (Kadosh) — John, Heb. Com., 154. Kadosb 
 is the Sun, Akad, Achad, Choda, God. — Spirit-Hist, 1 4. Chodesh is the 
 Moon. 
 
 s The Isarim were the Initiated. Isarel was Sol-Mercurius. 
 
 In the improvement which polytheism underwent among the Hebrews the 
 
112 SOD. 
 
 Kronos (Saturn, Sol) therefore whom the Phoe- 
 nicians call Israel (ISARAEL, Suryal, Azrael), having 
 an ONLY-BEGOTTEN SON whom for this reason 
 they called Ieoud ; the ONLY-BEGOTTEN being 
 still even now thus called by the Phoenicians ; the 
 greatest dangers from war having befallen the country, 
 having adorned The Son with royal apparel, and pre- 
 pared an altar, offered him up ! — Porphyry ; Euse- 
 bius, Pr. Ev., I. x. ; Orelli, Sanchon., 42, 44. 
 
 The permutation of Israel is Mosah, Moses. — 
 Kabbah Denud., II. 305. Isaralis Hercules the Mu- 
 sio, the Sun-god, the Savior of Hades. 
 
 But the God is our King before Time (Aion), he worked Soteria (sal- 
 vation) in the middle of the earth !— Psalm, lxxiv. 12, Septuagint. 
 
 Because I (am) Kupjos (Lord of Light) thy God, the Holy Israel who 
 saveth thee ! — Septuagint, Isaiah, xliii. 3. This is Mosia, the Redeemer 
 oelow the earth, called Adoni, Hermes, Baal, Hercules, Mercury, Taut or 
 Thoth, Yom, Yama ! 
 
 Aiai Adonin! Beat yourselves to Adonis! Iahoh Adonino ! — 
 Psalm, viii. 10. Hoi AdonI ! Hoi ADONai ! Ai, Ai ! Hoi Adon. 
 
 Sterna arasse kai epiboa to Musion ! — Aeschylus, Persai, 1054. 
 
 The Mourning- for the Only-begotten ; its end as the day of bitter- 
 ness ! — Amos, viii. 10. 
 
 Agni, as Yama, is all that is born! as Yama, all that will be born I 
 
 Yama is the King of the dead ! And the Kunios 
 is "the Spirit" ! 
 
 Now is Christ risen from the dead ! A Savioe who is Christus 
 KuEios (Kur=the Sun). — Spirit-Hist., 362. 
 
 wand of Hermes (Musah) or Mercury becomes the staff of the Alahim. — 
 Exodus, iv. 3, 20 ; Herodotus, v. 7. The caduceus which Apollo gave Mercury 
 had two serpents on it and two wings. It was the Eod of Life or Spirit, in 
 reference to the resurrection. According to the Hebrew doctors, it grew in 
 Paradise. — Burdens Josephus, I. 127. 
 
 " MASSiah" is the Anointed King or MESsiah. According to the Old Per- 
 sians MISHA and MEShia are Adam (Bacchus, Adonis, Adonai). — Hyde, 168; 
 Spirit-Hist, 229, 204, 205, 290, 391. 
 
 "Iesu MESio is Nebu" (Mercury). — Codex Nasaraeus, Onomasticon, p. 74. 
 The name of Moses is written Mes, or Messou in Hieroglyphics. — Brugsch, 
 Egypt** P- 157. 
 
MUSAH, HIS MYSTERIES. 113 
 
 Aiakos says : " By the Deus, the Savior I" — Aristoph., 
 Batrach., 691. "Deus 1 the Savior' 7 (Zeus) !— Aris- 
 tophanes, Frogs, 1355. The Eleusinian Ceres and her 
 daughter Proserpine were called rrjv Zarecpav, — the 
 Savior Goddess ! — Wheelwright, Aristoph., Frogs, 
 363, note. 
 
 God, who is the Beholder and Savioe ! — Esther, Apocr., xv. 2. 
 
 The Messiah and Iahoh are one. — Spirit-Hist., 254, 
 255. 
 
 Suduk (the Most High God in Phoenicia), the Just 
 One, was Father of Asklepius (Aesculapius). — Orelli 1 
 Sanchon., 32. Aesculapius is here the Son of God ! 2 
 He is Iacchos (Bacchus). Compare Gerhard, Griech. 
 Myth., I. 461. Iacchos the Son of Zeus and Ceres 
 accompanied Ceres in her search for Proserpine 3 
 with a torch in his hand. Torches were dedicated to 
 Ceres.— Potter, I. 453. 
 
 Go then and for this man display 
 Your sacred lamps to light the way 
 On his return from Hades to Light ! 
 
 — Aristophanes, Frogs, 1442, 1447. 
 
 Attis is Son of Nana (Yenus) and Acdestis. Him 
 the Mother of the gods loved singularly (unice). 
 Acdestis scatens ira convulsi a se pueri, et uxoris ad 
 studiam derivati, convivantibus cunctis fur or em et 
 insaniam suggerit : conclamant exterriti ad horam 
 Phryges : mammas sibi demetit Galli filia pellicis :. 
 rap it Attis fistulam quam instigator ipse gestitabat 
 
 1 Adeus, a Persian Governor. — Josephus, xi. chap. 5. The name Adeus is 
 Attis, Ad, Deus, Adoni. Ad=vapor. — Seder Lason, p. 6. 
 
 2 Aesculapius is represented with a staff, also as a Serpent. — Arnobius, vi. 
 223 ; vii. 262, Orelli. This identifies him with Mercury. A cock, the solar 
 emblem, was sacrified to Aesculapius. 
 
 3 Mercury is said to have made indubitable advances to Proserpine. — Arno- 
 bius, IV. xiv. Proserpine burned for Adonis. — Ibid., IV. xxx. Mercury, like 
 Bromius, is Son of Jove. — Ibid., IV. xxii. 
 
 8 
 
114 
 
 SOD. 
 
 insaniae : furiarum et ipse jam plenus, perbacchatus, 
 jactatus projicit se tandem, et sub pini arbore geni- 
 talia sibi desecat, dicens : Tibi Acdesti haec habe, 
 propter quae motus tantos furialium discriminum 
 concitasti. Evolat cum profluvio sanguinis vita : sed 
 abscissa quae fuerant, Magna legit mater Deum, et 
 injicit his terram, veste prius tectis atque involutis 
 defuncti. Fluore de sanguinis viola flos nascitur 
 (compare Ovid's Linus) et redimitur ex hoc arbos. 
 Inde natum et ortum est, nunc etiam sacras velarier 
 et coronarier pinos. Virgo sponsa quae fuerat, quam 
 Valerius pontifex lam 1 nomine fuisse conscribit, ex- 
 animati pectus lanis mollioribus velat, dat lachrymas 
 cum Acdesti, interficitque se ipsam, purpurantes in 
 violas cruor vertitur interemptae. Mater suffudit et 
 has Deum, unde amygdalus nascitur, amaritudinem 
 significans funeris. Tunc arbor em pinum sub qua 
 Attis nomine spoliaverat se viri, in antrum suum defert, 
 et sociatis planctibus cum Acdesti tundit et sauciat 
 pectus pausatae circum arboris robur. Jupiter ro- 
 gatus ab Acdesti ut Attis revivisceret, non sinit : quod 
 tamen fieri per fatum posset, sine ulla difficultate 
 condonat, ne corpus ejus putescat, crescant ut comae 
 semper, digitorum ut minimissimus vivat, perpetuo 
 solus agitetur et motu, quibus contentum benefices 
 Acdestim consecrasse corpus in Pessinunte : caeri- 
 moniis annuis et sacerdotum intestibus honorasse. — 
 Arnobius Adv. Gentes, V. vii. 
 
 Acdestis was ' ' of both sexes." — Arnobius, V. v. Adam 
 was considered Hermaphrodite by the Kabbalists. 
 The Supreme Being was philosophically considered 
 Semimale, Male and Female : Adam- Adan- Adonis 
 
 1 Nam consuescitis in precious, sive tu (Deus) Deus es sive Dea, dicere. — 
 Arnob , III. viii. 
 
MUSAH, HIS MYSTERIES. 115 
 
 and Eua-Huah- Venus, Lunus and Luna, Acdestis and 
 the Mother, Attis- Adonis and Nana- Venus. "For 
 ye are accustomed to say in prayers, Whether Thou 
 (0 God) art God or Goddess." — Arnobius,Adv. Gentes, 
 I'll, viii. Iah (Deus) and Iah (Ia, Dea, The Virgin) 
 in Hebrew, become Ia, Ie, Mos (Apollo) and Ia 
 (Virgo, Diana) in Greek and Latin ; for it was the 
 usage to write with a He and to read it an a ; also 
 the Attic Greek changes the A into eta. 
 
 Atin (Adoni), Atys or Attin was the Sun and was 
 both Male and Female. — Rawlinsorts Herod., III. 
 259 ; Macrob. Saturn., I. 26. Some wish to call 
 Dionysus Attin. — Clemens Alex., I. p. 16, Oxford 
 1715, ed. Potteri. Adonis (Agar, Kur) is the Great- 
 est of gods and is Father of Adam (Epigeios) and 
 Eve (Gaia) I 1 — Movers, 191, 542-544 ; Sanchoniathon, 
 20, 24. The Sun is the Highest and Chief God.— 
 Movers, 196 ; Sanction., p. 34 ; Macrob. Saturn., I. 
 13. "In the Mysteries of the Phrygians, which are 
 called those of the Mother of the gods, every year 
 a pine tree is cut down and in the inside of the tree 
 the image of a Youth is tied in ! 2 In the Mysteries 
 of I sis the trunk of a PiNE-tree is cut : the middle of 
 this trunk is nicely hollowed out, the idol of Osiris 
 made from those hollowed pieces is buried. 8 In the 
 
 1 Adonis is Androgyne. — Creuzer, II. 431. A giant-stone Agd-us in Phrygia 
 which, when Jupiter's (Spirit) fell on it, brings forth a hermaphrodite hero 
 Agdestis.— Ibid., I. 272. 
 
 2 This was on the first day of the feast of Cuhele.—Be Sacy. 
 
 8 They do not cease every year to either lose what they have found, or to 
 find what they lose ; is it not ridiculous to mourn what you worship, or wor- 
 ship what you mourn ! — Minutius Felix, in Nork, II. 367. That grief and joy 
 is expressed by those who have lost nothing and found nothing ; yet for this 
 madness there is a fixed time, it is tolerable once a year to be insane. — Augus- 
 tin, C. D., c 10 ; Norlc, II. 367. Chardin relates that the Bishop of Jerusalem 
 shut himself up at the Church of the Holy Grave in an arch called " the 
 
116 SOD. 
 
 Mysteries of Proserpine a tree cut is put together 
 into the eftigy and form of the Virgin, and when it 
 has been carried within the city it is mourned 40 
 nights, 1 but the fortieth night it is burned \ ,f — Julius 
 Firmicus de err ore prof, relig., 27. The women 
 searched 2 after a wooden image of Adonis, called 
 Adonion ! — Movers, 200. (Iachoh Adonino = Our 
 Adoni, IachoA / 
 
 I wail (aiazo) for Adonis ; beauteous Adonis is dead. Rise, wretched 
 Goddess, in thy roles of woe, and beat thy bosom. Aphrodite, having 
 let fall her braided hair, wanders up and down the glades, sad, unkempt, 
 unsandaled, and the brambles tear her as she goes, and cull her sacred 
 blood : then wailing piercingly she is borne through long valleys, crying 
 for her Assurian Spouse, and calling on her Youth. But around him 
 dark blood was gushing up about his navel, and his breasts were empur- 
 pled from his thighs, and the parts beneath his breasts, white before, 
 became (now) deep-red to Adonis. All mountains and the oaks say : 
 Ai Adonin (Hoi Adon). And rivers«sorrow for the woes of Aphrodite, 
 and springs on the mountains weep for her Adonis, and flowers redden 
 from grief ; whilst Kuthereia sings mournfully along all woody moun- 
 tain-passes, and along cities. 
 
 Alas, alas for Kuthereia, beauteous Adonis has perished ! 
 
 The Paphian Goddess sheds, as many tears as Adonis pours forth 
 blood ; and these all on the ground became flowers : the blood begets a 
 bose and the tears the anemone. Lament no more, Cupris, thy Wooer 
 in the glades ; there is a goodly couch, there is a bed of leaves ready 
 for Adonis : this bed of thine, Kuthereia, dead Adonis occupies, and 
 though a corpse, he is beautiful, a beautiful corpse, as if sleeping ! 
 
 Lay him amid chaplets and flowers ; all with him, since he is dead, 
 aye all flowers have become withered : but sprinkle him with myrtles, 
 sprinkle him with unguents, with perfumes ! 
 
 The tender Adonis lies in purple garments ! 
 
 How admirably is he (represented) reclining on a silver couch, just 
 shedding the first down from his temples, the thrice-beloved AdonIs, 
 who is beloved even in Acheron (Hell, Saturn's abode) ! 
 
 Beside him lie fruits in their season whichsoever the- topmost branches 
 bear. And beside him tender quick-growing plants {airalot nanoi), kept 
 
 grave of Christ," and there caused an explosion of light (Lichtexplosion) 
 in reference to the Re-birth of the God of Light. — Ibid. 
 
 1 Genesis, vii. 4. 
 
 2 In the Agrionia the women, being assembled, made a " Search " after 
 Bacchus ! — Potter, I. 421 ; Plutarch, Symp., viii. 1. 
 
MUSAH, HIS MYSTERIES. 117 
 
 in silver baskets, and golden caskets of Syrian unguent, and honey- 
 cakes such as women shape in a mould, mixing all kinds of flowers with 
 the white-fine meal ; such as (are made) of sweet honey, and those in 
 moist oil: all fowls and creeping things are present for fyim ! (Com- 
 pare Gen., vii. 8 ; Sod I. p. 83, 86.) 
 
 And at dawn we in a body, along with the dew, will carry him out 
 to the waves foaming on the beach, and having unbound our hair . . . 
 will begin shrill song's of woe ! 
 
 Alone of the demi-gods (as they say), dear Adonis, thou comest here 
 and to Acheron (Hell) ! — Theocritus, Idyl, xv. ; Davis, Transl. 
 
 What means that pine which on stated days you 
 always introduce into the sanctuary of the Mother 
 of the gods ? Is it not the image of that tree under 
 which the furious and unhappy Youth laid hands 
 upon himself, and which the Genetrix of the gods 
 has consecrated in solace of her own wound ? What 
 mean the fleeces of wools with which ye bind together 
 and wrap round the trunk of a tree ? Is it not a 
 repetition of those wools in which I a 1 covered Him 
 failing and thought that She could gain a little heat 
 for the limbs becoming cold ? What are the Galli 
 with dishevelled hairs beating their breasts with 
 their hands ? Do they not recall to memory those 
 mournings in which the turreted Mother with the 
 tearful Acdestis (semimale) followed the BOY with 
 wailing ? What the Bread mixed with alimonium (a 
 preparation of herbs) to which thing you have given 
 the name Castus ? Is it not the imitation of that 
 time when through the violence of his grief the 
 Divinity refrained from the Bread of Ceres ? — Arno- 
 bins, Y. xvi. 
 
 Farewell, beloved Adonis, and go to those who rejoice at your com- 
 ing. — Theocrit., xv. Thou flyest afar, O Adonis, and comest unto 
 Acheron .... I feel insatiate grief and moukn for Adonis! — Bion, 1. 
 
 1 The usage was to write with a He but to read it an A. This would make 
 Iah in Hebrew, Lv in Greek or Latin. But as the Hebrew A was often an e 
 in pronunciation, we have the Dorian Ie or Liios (Apollo, Bol, Baal). H (v)= }"J. 
 
118 SOD. 
 
 Thou hast turned my Mourning into Dancing. — 
 Psalm, xxx. 11. At the annual Feast of Iachoh in 
 $i\oh the daughters of Siloh came out to dance in 
 dances.: — 7udges, xxi. 19, 21. Sol Primus Jovis Filius 
 dicitur. Sol is called First SON of Jove. — Arno- 
 bins, IV. xiv. 
 
 Do you not attest by the shouts of the Galli that 
 Phrygian Atys, made an eunuch and deprived of 
 virility, as Deus propitious, Deus Sanctus, in the 
 secret places (of the temples) of the Mighty Mother ? 
 — Arnob., I. xli. 
 
 BorlSDis " fire' 7 in Hebrew. — Orelli, Sanchon., 16. 
 Pur is "fire" in Greek. The Pura (Fires) was a fes- 
 tival at Tyre and Gades in honor of the Sun-god, who 
 is Fire-god. — Movers, 14. Pure Fire was distributed 
 in the Samothracian Mysteries. The Jews kept the 
 feast of PuRim (Fires, or Lots). " In order to heigh- 
 ten the general joy on this festival, Buxtorf relates 
 that some Jews wore particolored garments and young 
 foxes' tails in their hats." It was celebrated the 14th 
 and 15th of Adar (February). These two days are the 
 Bacchanalia of the modern Jews who drink to intox- 
 ication in memory of (?) Esther's banquet of wine (?). — 
 Home, II. 128. Josephus says the Jewish festival 
 in Adar 13th (February 12th) was in memory of the 
 victory of Iudas Maccabeus {Josephus, Ant., xii. chap. 
 10) ; but the Book of Esther and Josephus (xi. 6) say 
 it was in commemoration of Esther's Fast. — Burder, 
 II. 358 note. 
 
 On the 12th of Anthesterion (February 12th) Dio- 
 nysia were performed at the Lakes of Bacchus within 
 the city of Athens. — Hospinianus, I. 114. It was the 
 Feast of Pitchers! — Ibid., 120. The Anthesteria 
 seem to have been originally the 12th and 13th. The 
 
119 
 
 11th however was the Feast of the Opening of wine 
 casks, the twelfth they drank, and the 13th was the 
 Feast of Pots. — Anthon, 364. The Jews at this 
 Feast did nothing but eat, drink, dance and play. 
 — Antonius Marguerita de Cer. Jud. The third day 
 of the Anthesteria pots containing flowers, seeds, 
 cooked vegetables, were offered to Dionysus and Her- 
 mes Chthonius, the Mercury of the dead ! — Anthon, 
 364. The Roman Feralia, the Feast of the souls or 
 Manes, began February 18th, accompanied with a 
 solemn expiation or purification of the city called 
 februatio, and lasted to the end of the month. — Es- 
 che?iburg , s Manual, 571. 
 
 The sailors safe rejoice with shaven crown! 
 Hope of Life returns with the Sun ! 
 
 I will offer incense and display all the colors of the violet ! 
 All things shine ! The gate has erected long branches 
 And celebrates Feast3 with matutinal lights ! — Juvenal, xii. ; Josephus, 
 Against Apion, II. Burder, iv. 413. 
 
 The Hebrew Feast of the Puirim (fires, torches) 
 was held the 14th and 15th of Adar (February 12, 
 13). Mourning and grief were changed into hilarity 
 and joy ! — Uospinianus, I. 46. In the night they 
 light up Lights of Joy in their synagogues. (At the 
 name of Haman) boys, girls and women must beat 
 the benches with fists and malls and raise a great 
 tiitoiult exactly as is wont to be done in the Christian 
 temples on the night of the sixth festival (feriae sex- 
 tae) before the Passover (Pascha) ! — Ibid., I. 56 ; 
 Anton. Marguerita, de Cer. Jud. The Cardinals do 
 the same thing with their feet in the Sistine Chapel 
 at Rome on Good Friday. " The Jews put on wo- 
 men's clothes and the Jewesses men's clothes and they 
 indulge in this sort of lasciviousness and pleasures ex- 
 
120 sod. 
 
 actly as the Christians do in their own Dedication Feasts 
 and Bacchanalia." — Anton. Marguerita ; Hosp. I. 56. 
 
 Methus-Alah or METHusel-a^ (Meth "death". — 
 Philo Judceus, On the Posterity of Cain, xiii. ; Muth=: 
 Death and Pluto in Phoenicia. — Sanchoniathon, p. 36 ; 
 Movers, 660 : Usil=Sol; siL#0=a torch) is perhaps akin 
 to the God of the Resurrection, Adonis, Bacchus, Her- 
 mes, the long-live dFebruus or Pluto, whose chief festi- 
 val was in February when the Romans offered to him 
 the sacrifices 1 called Februa 2 . — Eschenburg, 41 6 . Ceres 
 with a torch seeks Proserpine, whom Pluto has car- 
 ried below. Jupiter would have restored her pro- 
 vided she had tasted no fruit of the Infernal World ; 
 but Proserpine like Eua (Eve) had already eaten of the 
 apple or pomegranate. — Ibid., 427 ; Spirit-Hist., 213. 
 
 The greatest of all the festivals which I saw (in 
 Byblus) they celebrate when Spring (Eiar, Aiar) com- 
 mences. And some call it pura, but others the lamp. 
 To this feast in particular many men come both 
 from SuRia and all the countries all around. — Lucian, 
 iv. 284. Among the Jews the 13th of Adar (Feb. 
 11th) was a FEAST-day, on which they fasted. — John, 
 Hist. Heb. Com., 234. The Greek Dionysia lasted three 
 days the 11th, 12th, 13th in Anthesterion (February). 
 
 On the first day of the Jewish Feast of Lights 
 one light was kindled, and an additional light added 
 every day during the eight days. — Schroder, 15. The 
 Feast of Lights commenced on the 25th of Apel- 
 laeus (Nov. 27th) and lasted eight days. The Jews 
 illuminated their houses in testimony of their Joy and 
 Gladness on this important occasion. — Home, Introd., 
 II. 128. " The Heathen sacrifices were commenced on 
 
 1 Expiatory Sacrifices.— Ovid. Fast, ii. 19, 21, 22. a Purgamentum. 
 
MUSAH, HIS MYSTERIES. 121 
 
 the 27th of November."— John, Hebrew Com., 222. 
 The genuine Hebrew Feast began the 27th of No- 
 vember and lasted eight days (like the Feast of Ta- 
 bernacles).— .Mrc, 227 ; Home, Introd., II. 128. 
 
 The Greek Feast of Lights took place on the 5th 
 day of the Eleusinia, and Sainte Croix says that it was 
 imitated from the same festival at Sais in Egypt. — 
 Herodot., II. 62. 
 
 But I go with these girls and women, tearing the sacred, lamp, where 
 they all night perform rites to the Goddess. — Aristoph., Frogs, 415 ff. 
 
 In the city Bousir how they celebrate the Feast of 
 Isis has been already related. After the sacrifice, all 
 men and women flagellate themselves, many thousand 
 men. But whom (Osiris) this beating is for, it is not 
 religious for me to tell. But those of the Carians 
 who dwell in Egypt do yet more than these, inas- 
 much as they cut their faces with swords. 
 
 The Thracian princes worshipped Mercury most 
 of gods. They swore by Him alone, and called 
 themselves born from Hermes ! The Pelasgians told 
 a certain sacred story 1 concerning Him ; the things 
 which in the Samothracian Mysteries are shown 
 forth. — Herodot., IV. 7 ; II. 51. Maury says Pluton 
 was called Adamas in the Samothracian Mysteries ; 
 and that the first Male (Adan, Adon), or Archetypal 
 Man, was called Adam. This is Sol Adamatus, 
 Mithra Invictus ! 
 
 On the twentieth of Boedromion (September 24th), 
 which was the sixth day of the festival of the Myste- 
 ries of Ceres, they carried from the Ceramicus to 
 Eleusis a figure of Iacchus (Bacchus) crowned with 
 myrtle, having a torch in his hand ! They sung the 
 
 1 See pages on Rainy-Mercury, and p. 125, on the feast of December 25th. 
 
122 sod. 
 
 hymn, Iacchus, and shouted Iacche ! ! ! — Beloe's Hero- 
 dot. iv. 191, note ; Larcher. 
 
 The Little Dionusia were celebrated by the Greeks 
 in the winter month December, when wine was har- 
 vested. — Preller, I. 419. The Jews fasted in Decem- 
 ber. — Zach., viii. 19. Perhaps the Jewish fasts in 
 June, July, September and December, agree in point 
 of time with the celebrations of the most prominent 
 Bacchic festivals in Scirophorion (June), Hekatom- 
 baeon (July), Boedromion (Sept.) and Poseideon 
 (Dec.) The fast of the fourth month (Thammus- 
 Adonis dies in June), and the fast of the fifth (Feast 
 of Horus in July=Epiphi), and the fast of the seventh 
 (The Eleusinia, the Adonim and the Ethanim in Sep- 
 tember) and the fast of the tenth (the birth of Mi- 
 thra and the Resurrection of the Hercules, the Uncon- 
 quered Sun, on the 25th of December) shall be to the 
 house of Judah joy and gladness and cheerful Feasts. 
 — Zachariah, viii. 19 ; vii. 1,5 ; see Hospinianus, I. 45. 
 
 The month AuDONaios or AuDUNaios (AiDONaios) 
 was in winter (Dec. 3d-Jan. 2nd), the season of 
 death ! Adonis dies and becomes Aidoneus (Hades, 
 Pluto).— Pretter, I. 496, 467. On the seventh of 
 Tobi (December 14th or 15th) Isis came out of Phoe- 
 nicia, and a few days after, probably the eleventh of 
 Tobi (Dec. 18th or 19th) they began the Search, the 
 Feast of the again-found Osiris ! — Creuzer, Symb., 
 I. 261. If it lasted seven days it would reach Dec. 
 25th. The 22nd was the Solstice. 
 
 " We have found him ; let us rejoice !" The Greek 
 Christians used the formula : " He is risen; let us re- 
 joice !" — Stiefelhagen, 553. 
 
 Mense nascitur decimo Acdestis (Achad). — Arnob., 
 V. v. Before the new moon, immediately after the 
 
MUSAH, HIS MYSTERIES. 123 
 
 concluding month, the month of Saturn, games were 
 celebrated to the Unconquered Sun ! — Julian, Orat., IT. 
 
 In the Agrionia, the women being assembled made 
 a Search after Bacchus. — Plutarch, Sympos., viii. 1. 
 "The wretched Isiacs wound their breasts and imi- 
 tate the grief of the Infelicissima Mater ; soon after- 
 wards the Little One having been found, Isis is 
 joyful, the priests exult" 7 ! — Min. Felix, c. 21. "Her 
 Little Sox, who is called Osiris, she loses and fixds !" — 
 Lactantius, Ep. Div. List., c. 23 ; Kenrick, I. 355. 
 The Return of Isis with the body of Osiris is dated 
 December 15th, and the 19th they began the Search 
 which probably lasted seven days, when Osiris is 
 found ! Harpocrates (Horus, Osiris) is born about 
 the Winter Solstice and his statue was carried around 
 on the shortest day of the year. 1 — Plutarch, de Iside, 
 Ixv. ; Uhlemann, II. 201. 
 
 ' ' Hiram (Irani) first made a Wake (eyepoiv, Resur- 
 rection) of the Hercules from the dead in the month 
 Periteios (January) \ 1J ^—Josephus, Ant., viii. 5 ; Movers, 
 385, 386, 181. He first celebrated this Feast on the 
 2nd of Peritius 2 — Movers, 386. The Tyrian Zeus is 
 
 1 The Winter Solstice at Rome in the year 46, b. c. occurred on the 24th 
 of December of the Julian calendar, and the 1st of January at evening, b. c. 
 45, was a New-moon. — Anthon, 195. 
 
 2 Sanctissimo Herculi Ixvicto Tyrio ! Heliu Mithra aniketw ! Dios ani- 
 ketou Heliou! — Movers, 181. 
 
 Bruma is the first day of the new and the last of the old Sux. — Ovid, 
 Fast, I. 
 
 Iesus Christus was born on the very day of the month January on which, as 
 Pliny says, was Bruma. The more learned call it Winter Solstice. — Wolfius, 
 p. 12. The Brtjitalia was celebrated up to December 2±th. — Hospinianus, 
 I. 224, 225. The Lenaia was kept in January about the time of the shortest day 
 of the year.—Preller, I. 420 ; Gerhard, I. 497. 
 
 On the eighteenth of December at Athens Sacra and Festa were celebrated 
 to Aesculapius. — Alexand. de Alexand., lib. hi., cap. IS ; Adrianus Iunius 
 Fast. ; in Hospinianus, I. 100. Hercules chases away maladies. — Orphic 
 Hymn, xii. Hermann. 
 
 Mithra the Mediator stands like Christ between God and the Devil. He 
 
124 sod. 
 
 Hercules (the Sun). 1 — Movers, 176. The Athenians 
 offered torches to Hercules because on his march to 
 Libya he was killed by Typhon, but was waked up 
 again by the scent of a torch ! — Athenaeus, ix., c. 45, 
 p. 382 ; Movers, 386. 
 
 Not even the power of Herout.es escaped death, 
 Who was the Dearest to King Detjs ! 
 
 — Iliad, xviii. 117, 118. 
 
 On the twenty-fifth of December the Tyrians kept 
 the Feast of the Unconqttered Sun. — Movers, 386. 
 The Tyrians are by race Hebrews. — Movers, p. 1 ; 
 Mark, vii. 24. On the 25th of December the Hebrews 
 were keeping the Feast of Lights (John, x. 22) 
 which lasted eight days. — Home, Intr., II. 128. 2 
 The Jews illuminated their houses. — Ibid. This was 
 to Osiris (Alah) ! " But a Sacred Story is told about 
 Him on whose account this night had light and 
 honor!" — Herodotus, II. 62. 
 
 In the city Sais 3 , when they (Paneguris, Congre- 
 
 seeks to wrest the souls from the Fiend to lead them back to the Father. He 
 is born on the 25th of December at the Wintersolstice, in a grotto. The Mys- 
 teries of Mithra were there celebrated. The year-gods Zeus (Zeus-Belus), 
 Bacchus, Hermes, Attys, Mithras and Christus (according to the evangel, in- 
 fantiae and Protevang. Jacobi xix.) were born in a cavern. — NorJc, II. 114, 
 230, 231. 
 
 The child-Bacchus was represented in a cool mountain grotto like Zeus in 
 the Cretan cavern. — Preller, I. 415. Abram also lived in a grotto. 
 
 But Mary (Mariam) was silent in respect to the Mysteries of which Gabriel 
 the Archangel talked to her. — Protevang. Jacobi, xii. 
 
 1 " The Tyrian God whom they address as Belus.' " This Baal of the 
 Tyrians was God ! But Achab ("Axafioc, Jacobus, Ahab) built a temple to 
 Him"! — Josephus, Ant, viii. 13, 1 ; ix. 6, 5. 
 
 2 According to Josephus, Home has mistaken Cisleu for December, when it 
 is properly November 3d. — Dec. 3d. But there is no doubt in our mind that 
 the Hebrews had a Feast of Lights on the twenty-fourth or twenty-fifth of 
 December like their neighbors and the other nations of the East. — Author. 
 " In the tenth month Acdestis (Achad-Satis) is born." — Arnobius, V. v. ; see 
 Spirit-Hist, 91. 
 
 8 This feast was in February.— Norh, Bibl. MytJiol., II. 386. It denoted 
 
MtJSAH, HIS MYSTERIES. 125 
 
 gation) are gathered at the sacrifices, on a certain 
 night all burn lights, many in the open air about 
 the houses in a circle. And the lamps are embaphia 
 (fit for containing sauces) full of salt and oil ; and on 
 the surface floats the lampwick ; and this burns all 
 night ; and the feast is called Lamp-burning ! Those 
 of the Egyptians who do not attend meeting (pan- 
 egurin) keep the night of the sacrifice and all of them 
 burn the lamps. So they turn not alone in Sais, but 
 in all Egypt. — Herodotus, II. 61. The Nativity of 
 Christ is called Luminarium Diem, Day of Lights ! — 
 Hospinianus, II. 168. But a " Sacred Story' 7 is told 
 about Him on whose account this night had light and 
 honor! — Herodotus, II. 62. 
 
 Osiris descends to hell and rises from the dead ! — 
 Plutarch, de Iside, xix. 
 
 They promise Eternal Life to anybody! ! ! — St. 
 Augustine, de Civ. Dei, vii. 24 ; see Spirit-Hist., 213. 
 
 The Chief priest at Delphi brought secret offerings 
 to the graye of Bacchus about the time of the shortest 
 day of the year. — Preller, I. 427. At Sais, in the 
 temple of Athenaia, in the rear of the temple, is the 
 tomb of Him (Osiris) Whose Name I do not holily to 
 mention in this connection ; and in the churchyard 
 stand great stone obelisks ; and there is existing a 
 lake adorned with a stone edge and made in an exact 
 circle. And in this Lake 1 , at night, they make ex- 
 hibitions of His Sufferings which the Egyptians call 
 Mysteries. — Herodotus, II. 170. In the city of Athens, 
 
 the increased Power of the Sun, at the December feast as well as at the Feb- 
 ruary and March feasts. The lights symbolized resurrection from Hades 
 whether for the dead or for the Unconquered Sun. 
 
 1 Thou wilt not raise thy father from the Lake of Aidas (Hades) which is 
 the lot of all.— Sophocles, Elektra, 1ST. 
 
126 sod 
 
 at the Lakes of Bacchus Mysteries were performed. — 
 Hospinianus, I. 114. The lake is mentioned in the 
 Frogs of Aristophanes, 181 ff, 216. Bromius (Bru- 
 ma) dies and returns to life again like Azon, Osiris, 
 Adonis, lorn, Mus, Hadad (Thoth) Mithra, etc. The 
 Greeks kept the Aloa to Bacchus (Al, El, Alah, 
 Elios, Aloh) and Ceres in December. — Potter, I. 
 (421). The Mediator Mithra was born December 
 25th. The Hercules Tyrius Invictus is the Mithra 
 Invictus ! " The Roman SATURNalia began December 
 19th and was celebrated seven days," the last of the 
 seven being Christmas! — Hospinianus, I. 228. The 
 festival BRUMalia took place about this time in Italy. 
 — Ibid., I. 225. The Poseidonia were also celebrated 
 in December. — Ibid., I. 225. See the oath -" By 
 Poseidon, 11 when Bacchus is at the lake on his way to 
 the lower world. — Aristophanes, Frogs, 183. The 
 Bus^Aidonia (Poseidonia) are apparently a Bacchic 
 Festival. — Spirit -Hist., 395. The Argives evoke 
 Bacchus from the water ! — Plutarch, de Is., xxxv. 
 He is called Lake-born (Limnagenes). — Anthon, 364. 
 They relate that the sacred tree is cut on that day 
 on which the Sun comes to the highest point of the 
 equinoctial apsis; and on the next day they (the 
 Romans) go around with trumpets ; on the third day 
 the holy summer-fruits of the God Gallus is cut : 
 
 1 The Delphians had a month named Bus and this was the name of the 
 Sun's pillar in the Hebrew temple. — Anthon, Diet. Ant, 635 ; 1 Kings, vii. 
 21. The Vernal Equinox took place in the month Bus, and the Winter Sol- 
 stice in Bus-Aidon or Audunaios. — Ibid., 635. Abas-Adonios, A/?of-Aidoneus, 
 PosAidon, Poseidon 2nd, Merc-EDONius, Audunaios, Tobi, Tebet, Tobal, Vulcan. 
 — See Spirit-Hist, 195. 
 
 Declare that the Highest God of all (gods) is Iao (Iahoh), 
 That He is both Hades in winter and Zeus when Spring begins, 
 'Aelios (El, Alah, Haeloji) in Summer, but Autumn's delightful Iao ! 
 —Oracle of Apollo Clarius; in Movers, 539. See Spirit-HisL, 160, 210, 220. 
 
MUSAH, HIS MYSTERIES. 127 
 
 after these are the Hilaria Feasts. — Julian, Y., in 
 MatremDeor. ; see also Cyril of Jer., XI Y. v. The 
 Tubilustria on March 22nd were the Feast of Yulcan 
 (Tob, Tubal, Dobh) and Cubele (Athena). — Eschen- 
 burg Manual, p. 572. In the Tubilustria the sacred 
 trumpets (tuba) were purified. — Ibid. Trumpets 
 commenced other feasts also. 
 
 The twenty-fifth of March was fixed as tempus 
 resurrectionis, because the Hilaria, the Feast of Joy, 
 was then celebrated to the Unconquered Sun. — Nork, 
 Bill Mythol, II. 361. On the twenty-fifth of March 
 Christus rose from the dead. — Easter-day Prayers. 
 It was that dies paschalis, on which Sol entered the 
 first Sign, that of the Ram, — a day most celebrated 
 among the Egyptians. — Oriental Chronicle ; Nork, II. 
 358, 359, 369. 
 
 " The Nowroz is a celebrated Persian festival which 
 generally falls on the 21st of March at the Yernal. 
 Equinox and is in honor of Jamshid" (the Sun). — 
 Christian Examiner, 1859, p. 322; Dosabhoy Fram- 
 jee, p. 62, the Par sees ; Roth, Djemschid-Sage ; Zeit- 
 schrift derD. M. G., 426. In March the Greeks cele- 
 brated the feast of Bacchus and carried his statue to 
 a temple in the Keramicus : 
 
 We invoke Bromius the God of joy, the Son of the 
 Most High Father and the YiRGiN-daughter of Kad- 
 mus 1 . Now is the time, yes, is the time when they 
 throw fragrant bunches of violets on the earth and 
 twine roses in the hair. And the sounds of songs to 
 the flute resound ; the choirs of Semele-the-richly- 
 dressed resound! — Pindar, in Preller, I. 422. The 
 
 1 Kadmus (Hermon) is the God icnderground /— Plato's Phaedo, by Cary, p. 
 100 ; Kenrich, I. 404 ; Pindar, 01., II. 109. Seraele is Proserpine or Ceres. 
 
128 sod. 
 
 rose 1 was holy to Bacchus and Venus. — Preller, I. 
 422. Bacchus is the Devil cloven-footed and horned ! 
 —Spirit-Hist., pp. 200, 220, line 7. The women of 
 the Eleans call upon Him, praying the God to come 
 to them ox-footed ! — Plutarch de hide, xxxv. These 
 women however prayed to the Author of good, not 
 of evil. The Deity has his good and his bad side. — 
 Spirit-Hist., 296 ff. 
 
 " And Esau (Aso) was an Ox. . . . When a boy 
 he rode upon an ass, as we have said." — Kabbala 
 Denudata, II. 209 ; Intr. in Sohar. Movers considers 
 Esau to be the Evil Principle, Saturn or Tuphon who 
 rode of on an ass. — Spirit-Hist., 396, 300. Tuphon's 
 emblem is an ass. — Kenrick, I. 351 ; Movers, passim; 
 Spirit-Hist., 298. 
 
 " Tuphos (Osiris-Typhon) who is especially honored 
 among the Egyptians, whose emblem was the figure 
 of a Golden Bull (Osiris- Apis-Serapis) ; around which 
 his mad worshippers establish dances, and sing, and 
 prelude, not with such melodies as are redolent of 
 wine and revelry, like the sweet songs sung at feasts 
 and entertainments, but a really melancholy and 
 Mournful Lamentation!" — Philo Judceus, On Drunk- 
 enness, xxiv. ; Yonge. 
 
 He saw the little Bull and the chorus-dances ! — 
 Exodus, xxxii. 19. "Young Apis." — Septuagint. 2 
 
 Bacchus in the form of a Bull ! 
 — Nonnus, Dionusiac xliv. 279 ; ix. 15, 146 ; Spirit-Hist, 200, 198, 111. 
 
 A Grecian Feast was celebrated in the month 
 Kronos to Saturn at the Yernal Equinox, in the month 
 which the Eleans call ElaphHus (Aleph the Boeuf 
 
 a The holy rose is blessed by the Pope. 2 Herodot. III. 28. 
 
MUSAH, HIS MYSTERIES. 129 
 
 Gras , Elaph- eboliori) . — Hospinianus, 1 . 1 . The fourth 
 Athenian festival of Bacchus began Elaphebolion 
 12th. — {Anthon, Diet., Ant., 365). The Hebrew 
 Passover was Xisan 14th, and the Feast of unleaven- 
 ed bread lasted seven days from the. Yernal Equinox 
 (March 21st). The Romans have the Feast of Cu- 
 bele solemnized by G-alli, and the Hilaria, about the 
 time of the Yernal Equinox. — Hospinianus, I. 155 ; 
 A?ithon, Hilaria. 
 
 The Feast of the Eleusinian Mysteries began 
 Boedromion 15th (September) and lasted to the 23rd 
 inclusive. — Anthon, Diet. Ant.,- 395. The Hebrew 
 Feast of Tabernacles began on the same day of the 
 month, Tisri 15th-22nd (September). — Leviticus, 
 xxiii. 34. It actually lasted one clay longer than the 
 laws of Moses prescribed. — Philo, On the Tenth Festi- 
 val. The Eleusinian Dionysus bore the particular 
 name Iacchcs / The Hebrew, Iachoh ! 
 
 Minerva was the Inventor of the war-trumpets 
 (like Yulcan). — Prellefs Greek Mythology, I. 147 ; 
 Genesis, iv. 22. The Tubilustria (Tubal, Tubalcain) 
 were celebrated May 23rd to Vulcan. — Eschenburg's 
 Manual, 573. 
 
 Skira, a festival of Athena about June 10th 
 (Skirophorion 1 2th, near the summer solstice), some 
 say, of Demeter and Kora (the Sun's goddess) in 
 which the priest of the Erectheus (Man-fish, Dagon, 
 Sun) brings Minerva's white canopy. It was carried 
 from the Acropolis to a certain spot sacred to Min- 
 erva and the Sun ! — Bothe, Aristoph., viii. 15. Sonne- 
 Minerva ! — Creuzer, II. 316. There was " a temple 
 of Hephaistos and Athena.' 7 — Ibid., III. Hephaistos 
 and Earth. — Plato, Timaeus, p. 94. Minerva, the- 
 first, was Mother of Apollo. — Be Nat. Deor., III. 23. 
 
 9 
 
130 sod. 
 
 Minerva, as Nature goddess, Cubele, Luna. — Creuzer, 
 II. 355 ; III. 312. Athene-Iodamia (Eve).— Ibid., 
 iii. 377 ; see Spirit-Bist. 7 p. 92. 
 
 Athena (the feminine Atten, Adonis) was a God- 
 dess of seeds (sowing). She had three holy ploughs. 
 —Preller, I. 136. 
 
 Minerva (the Etruscan Menrfa=Mene-Orphea ; 
 Rephaim) is the Iris of the Styx, the Isis-Persephone 
 residing in the moon, and the goddess of the dead. 
 At the festival in June (Skirophoria) the priest of 
 the Sun and the priestess of Athena went together 
 in procession. The ancient Athenian coins displayed 
 the Moon, the owl and the olive-branch. — Anihon ; see 
 also Genesis, viii. 11 ; Arnobius, III. xxxi., quotes 
 Aristotle that Minerva is Luna. 1 
 
 Lima regit menses, hujns quoqne tempora meusis 
 Finit Aventino Luna coienda jugo. 
 
 Anthon mentions l ' the Mysteries of Athena 2 and 
 Dionysus."— Die*. Ant., 652 ; Plut. Alcib., 34. 
 
 Pallas, loving the chorus, for me 
 
 It is right hither to call to the chorus, 
 
 Virgin, unyoked Maid! — Aristophanes, Thesmoph., 1071. 
 
 In the seventh month on the fikst of the month will be to yon 3 
 High-Sabbath, a memorial of the Trumpets' sound. — Levit., xxiii. 24. 
 
 Make two tetjmpets of silver ... for the convoking of the Odah 
 (Conventns). 
 
 On the day of yonr gladness and upon your set feasts, and on your 
 new-moons ye shall blow with the trumpets for a memorial before your 
 Allah. — Numbers, x. 
 
 The inhabitants of Bousiris and Koptos (in Egypt) 
 do not use trumpets at all (in the feasts), because it 
 
 1 Alc-mena, Luc-Ina. Ino. 
 
 2 " Through the Virgin, Eua, came the death. ... As the Serpent deceived 
 Her, that therefore Gabriel should evangelize (announce) her." — Cyril, Cat., 
 XII. vi. Euas is Dionysus. — Spirit-HisL, 225. 
 
MUSAH, HIS MYSTERIES. 131 
 
 resembles the voice of an ass. — Plutarch, de hide, 
 xxx., xxxv. This is no evidence that they had not 
 used them at a more ancient period. The Egyptians 
 made cakes, stamped with the figure of an ass bound, 
 at the sacrifices of the months September and May. 
 Plutarch, de hide, xxx. 
 
 Eaise the song and give us the tambour ; 
 The delightful cithaea together with the harp. 
 Blow up the trumpet upon the New moon : 
 
 On the Full moon of the day of our Feast. — Psalm, lxxxi. 3, 4 : Be 
 Wette ; Schmid. 
 
 Jam nemo tubas, nemo aera fatiget, 
 
 Una laboranti poterit succurrere Lunae. — Juvenal, vi. 441. 
 
 The Hebrew Feast of Trumpets was held on the 
 first and second days of the month Tisri (September). 
 The second day of the Feast of Cubele they sounded 
 the trumpet ! — De Sactfs Sainte Croix, I. 85. See 
 Spirit-Hist. of Man, 221 note, 
 
 Kalo Iana Novella ! 
 
 The New Moon or commencement of the month 
 was always a day of festivity among the Greeks, as 
 among the Hebrews. — Mitchell, Aristoph., II. 115 ; 
 Herodot., vL 106; Ezek., xlv. 18; Numb., x. 10. 
 The Greeks called them Noumenia, and Hekateia. 
 
 Iuno, Luna and Lucina (Lux) are the same God- 
 dess. As soon as the pontifex discovered the thin 
 disc, a hymn was sung, beginning : Iana Novella. — 
 Anthon, Diet. Ant., 192. Varro, de Be Rustica. 
 
 And since we gave up burning incense to the Queen (Iuno, Anna l ) 
 of heaven and pouring libations to Her we have been in want of all 
 things ! 
 
 1 The Roman JEJuhemerism says that Anna (the Goddess Isis, Ceres) was 
 either the Sister of Dido, or an Old Gentlewoman who at a famine in Rome 
 furnished the common people with corn. — Kennetfs Rom. Ant., p. 94. 
 
132 'sod. 
 
 Moreover when we burned incense to the Queen of heaven and made 
 libations unto her ; without our men did we not malce calces to Her (the 
 Bona Dea). — Jeremiah, xliv. 18, 19. 
 
 To the Quefn (of heaven) we slaughter a snowy lamb ! — Juvenal, xii. 
 3 ; Eospinianus, I. 85. "Demeter Anassa!" — Justin, ad Graecos. 
 
 Every New moon,- among the Greeks, there was a 
 public supper. — Potter, I. 446. They were kept to 
 Hecate-Selene- Artemis. 
 
 To-morrow is Ohodesh (New moon) when I am accustomed to sit with 
 the king at food. — 1 Sam., xx. 5, 18. The Jews are not permitted to 
 labor on this day. The women especially were commanded to abstain 
 from all works. They fast the day before. At noon of the New-moon 
 they dine sumptuously and hilariously. On the next Sabbath after, 
 when the moon begins to shine somewhat, they rise at night, and rais- 
 ing their eyes to the moon in gardens or streets, thrice jump up towards 
 heaven and bless the moon! — Hospinianus, I. 53 ; Geneva, 1674. 
 
 The New-moon was kept in Egypt also. 
 
 O Moon shine brightly, for I will sing softly to thee, O Goddess, and to 
 Infernal Hecate. — Theocrit., I. 
 
 It is for Me to govern, the King, the shining Lord of the congrega- 
 tions at the Feasts, the Most Holy (Os-har-ham), the Good Spirit, the 
 Weigher and Measurer ; Who have established the years of the Sun- 
 god, Who' ordained a Feast of the Sabbath day, the New-Moon's Feast 
 in Heliopolis. 
 
 I am my priest in the land of light, the slaughterer of the offering in 
 Abot the lovely city, who offers the sin-offering for thee, the divine 
 High-priest in Abot the lovely city, the Lord of the guilt-offering for 
 thee, the Lord of the burnt and blood offerings for Him who has made 
 the earth. 
 
 I am the Slaughterer of the sacrifice of the ram of sins for thee in the 
 land of light, who consumes it in his flames. — Boole of the Dead ; Seyf- 
 farth and Jfhlemann. 
 
 He placed the Loim (Levites) in the house of Iahoh with cymbals, 
 with stringed-instruments and with citharas ; 
 
 The Levites therefore stood with the instruments of Doid and the 
 priests with the trumpets. 
 
 When therefore the holocaust began, the song of Iahoh and of the 
 trumpets began. 
 
 Thus all the congregation" adoring, and the singing was sounding, and 
 the trumpets were clanging ; all this until the holocaust was ended ! — 
 2 Chron., xxix. 
 
MUSAH, HIS MYSTERIES. 133 
 
 Some states keep the holy festival only once in the 
 month, counting from the New moon as a day sacred 
 to God ; but the nation of the Jews keep every 
 seventh day regularly after each interval of six days. 
 — Philo, On the Ten Commandments, xx., Bohn. 
 
 In the beginnings of your months ye shall offer a burnt-offering to 
 Iahoh! — Numb., xxviii. 11. 
 
 The Greek sabbath festivals were called 'Ebdome 
 (seventh) ; the Hebrew were called Sabbata (seventh ; 
 seba=seven) or Sabath. . Apollo (Phoib, Babus, 
 Abib) is called 'EBDOMaios (Sabath). The Greeks 
 kept holy the seventh day of every lunar month to 
 Apollo \— Potter, I. 444 ; Ezek., xlv. 20. 
 
 The Seventh Day sacred to Apollo (Baal-Saturn, " die Saturno "). — 
 Jlesiod, WorTcs and Bays, 716 ff. 
 
 Pentecost, a harvest feast {Exodus, xxiii. 16), fell 
 about the time of the Roman Lemuria (May 9th). 
 The Greeks had a feast of fruits in May. — Eschenburg, 
 699. The Jews differ about the exact day. 1 — Hospi- 
 nianus, I. 51, 52. It was the beginning of summer. 
 The idea of the growing up of plants or fruits was 
 connected with the idea of the Resurrection of the 
 dead taught in the Mysteries. — Spirit-Hist., 213. 
 
 The Jews sacrificed flour and wine at the Passover 
 (Pesach, Bezek), the emblems of Bacchus and Ceres. 
 — Leviticus, xxiii., 13. The Delians, at the Feast 
 Thesmophoria, baked large loaves (achainai) which 
 they ushered in with great solemnity. — Potter, I. 463. 
 
 1 " Owing to the remoteness of some places from Jerusalem, the announce- 
 ment of the New-moon did not regularly reach them at the right time. Hence 
 arose a double celebration of the Feast-days, the " Second Feast-day of the 
 exiled." So that the Feast of the Passover was celebrated eight days, the Pen- 
 tecost Feast two days, the Feast of Tabernacles nine days."— Saalschiitz, Das 
 Mos. Becht, I. 403. 
 
134 sod. 
 
 Rabbon Gamaliel said: "They never used in my 
 father's house to bake large loaves on the festival, but 
 thin cakes only. 7 ' — Mishna, Treatise, Yom Tob, ii. 6. 
 Jars of wine were carried from one place to another 
 during the festival. — Yom Tob, iv. 1. The public 
 wine ! — Iliad, xvii, 250 ; hi. 246. 
 
 O Thratta, put down the chest, and then take out 
 
 A fiat round calce that I may sacrifice it to the Goddesses. — Aristophanes, 
 
 Thesmoph., 184. 
 Osiris, bribed by a large goose and a thin round cake ! — Juvenal, vi. 540. 
 Arcanam Judaea tremens mendicat in aurem, 
 Interpres legum Solymarum (Salem)'. — Juvenal, vi. 542. 
 
 The twelve Hebrew Shewbreads would perhaps 
 harmonize with the loaves of Ceres. — Aristoph. Frogs, 
 Act. II. scenes, 4, 6. The name of the Hebrew sera- 
 phim (sarpa, serpens) seems to come from Sarapis 
 (Osiris) in the Mysteries ; they are a kind of Cherub 
 with basilisk-heads. Cherobim comes from Kharob, 
 Kherub, Corubas, in the Cretan and Samothracian 
 Mysteries. — Spirit-Hist., 85, 404 ; Be Wette Bibl. 
 Dogm., I. 83. Bread and wine were sacred in the 
 Mysteries of Mithra. — Nork, Lex., II. 174. 
 
 My bread for my sacrifices by fire. — Numb, xxviii. 2. In the holy place 
 pour a libation of -wine (Sakar) to Iahoh. — Numb., xxviii 7. Flour 
 mixed with oil was offered. — Ibid., 5, 9, 12, 20, 28. 
 
 When the first cup has been poured out. — Mishna, Pesachim, x. 2. 
 Unleavened cakes. — x. 5. 
 
 The priests could not entirely give up the symbols 
 of the Bacchus-faith, because the Spirit (Bacchus, 
 Iao) and Matter (Venus) philosophy was the ground- 
 work of their thought, and the belief of all the nation. 
 Then they would not have got any oil ; by retaining 
 these symbols they saved their fees. We find offerings 
 of oil in Leviticus : oil-cakes in the Bacchus and Ceres 
 
MT7SAH, HIS MYSTERIES. 135 
 
 rites ; and again, in Leviticus, " cakes of fine flour 
 mingled with oil," or " unleavened loafers anointed with 
 oil;'' i; fine flour and oil baked in a pan" — Levit., ii. 
 4. 7 ; vi. 20, 21. Exod., xxix. 23-33. Libations 
 (drink-offerings) were poured, and the bread set 
 before Iahoh. — Exodus, xl. 23. 
 
 Frnges Cererern, vinnrn Liberum dicimus. — Cicero, tie Nat. Deor.,IH.lQ. 
 
 "With meal and wine lie questioned Ianus and Yesta ! — Juvenal, vi. 385. 
 
 They prayed and sprinkled the pounded barley. — Iliad, I. 457. 
 
 He put the table in the text of the meeting (assembly) . . . 
 
 And he set the beead in order upon it before Iahoh:, as Iahoh directed 
 
 Msh (ALASses, Mosah, Aloses). 1 — Exodus, xl. 22, 23 ; Hebrews, lx. 2 ; 
 
 Levit, xxi. 21 ; xxiii. 14, 17. 
 
 The Greek seem to have changed the Oriental 
 Mourning for Attis (Adonis) and the Search for him 
 into the Search and Mourning of the ' ' Mater dolorosa 
 for Persephone," as Cubele seeks Attis, Aphrodite 
 Adonis, Isis Osiris. Persephone eats the pomegranate 
 (apple) of AiDONeus (Adonis-Pluto) and becomes his 
 spouse. — Preller, I. 471, 472. This shows how far the 
 latest author of Genesis has deviated from the original 
 story. The seed-month (in Boeotia) was called DAMatr- 
 ios. Some writers speak of the laws of Demeter 2 as well 
 
 1 See below, p. 136, 170, 112. 
 
 a Preller I. 482, 483 ; quotes Calvus bei Serv. V. A. iv. 58 et leges sanctas 
 docuit ; Ovid Met., v. 341. Prima dedit leges. " Moso, a Hebrew womax, 
 whose is the compilation of the Law, with the Hebrews as Alexander the Mile- 
 sian, the Poluistor, says. — Suidas inAlexandros etMoso; Orelli, Sanchoniathon, 
 xvii. See Spirit-Hist., p. 260. The Laws of MosaA. 
 
 Proclaim, herald, and keep back the people : and let the piercing Tuscan 
 trumpet pour forth its thrilling voice to the multitude. — You had best be silent 
 and learn my laws (the laws of Minerva)! — Aeschylus, Furies, 571. 
 
 This is Minerva-Thoth, Taautha-Taaut, Demeter-Taautha. " Has a god 
 or a man been the author of your legislation ? A god, Friend, a god, to 
 speak most correctly." — Plato, de Leg., I. ; in Stiefelhagen, 503. But Phry- 
 gians to this day call the brilliant and ■wonderful works MAX-ica, because MAxis, 
 some one of the former kings (Euhemerism ; Amanus. Aman, Manes, Minos. 
 Manu, Menes), was a good and powerful Man among them ; whom some call 
 
136 sod. 
 
 as of her Sacred Books or Rolls which the wives and 
 virgins used to carry in procession to Eleusis, and 
 also of old kings who had lived with Demeter Thes- 
 mophoros and first founded a temple to her, like 
 Kadmus in Thebes. 
 
 Marcus Lombardus writes concerning the Jewish 
 Feast of the Joy of the Law as follows : The Feast 
 which they call Joy of the Law they celebrate on the 
 twenty-third of October. On that night each one 
 lights his own wax candles. They call the following 
 day of the same month " Bind the feast" (from Psalm 
 cxviii. 27, 15) ; at which time they celebrate ban- 
 quets. On this Feast they carry in procession the 
 Books of the Law and dance around the Ark with 
 the Books, and with great pomp shut them up again 
 in the Ark. — Hospinianus, I. 56. The Boeotians 
 called this month DAMATRion (Demeter), as if you 
 said the month of Ceres! The Egyptians called it 
 Athur, the Athenians Puanepsion. — Ibid., 217. Cor- 
 responding with the Jewish Feast we find at Athens 
 the Thesmophoria, in October, beginning Puanepsion 
 11th. Three days were taken up in preparations ; 
 the Feast proper lasted from Puanepsion 14th to the 
 17th inclusive. The 11th was called Anodos (As- 
 cent) ; the 1 6th was kept as a fast ! — Eschenburg, 
 494. At this Feast of Ceres the LAW-giver (Thes- 
 mophoros) they carried on their heads the Sacred 
 
 Mas-sSs (Moses, Iamus, Mus). — Plutarch de Iside, xxiv. Moses begins to look 
 like Thoth-Amon the Sun-god who invented the Sacred Books and Laws. 
 The Divine Wisdom the Daughter of God was both Male (Amon, Kadmus, 
 Thoth, Taaut) and Female (Minerva, Demeter).— Spirit-IIist., 228. This is the 
 Logos of Plato and St. John. " Amanes." — Joseph™, Ant., XL vi. 
 
 Athenaia, Daughter of Deus.— Odyssey, V. 382. 
 
 With the aid of Wisdom and Deus the Father.— Iliad, xx. 192. 
 
MUSAH, HIS MYSTERIES. 137 
 
 Laws (Nominioi Bibloi or Thesmoi) 1 , and it was 
 called Thesmophoria, Introducing the Law ! It was 
 a Feast of Sorrow and Joy, lasting ^e and perhaps 
 seven days. — Gerhard, Griech. Mythol, I. 461 ; Creuzer, 
 Symb.j iv. 373, quotes John of Philadelphia in Lydus 
 de Mensibus, 32, 88 ff. 
 
 When the Nile falls (Oct. 15th), the Egyptians 
 perform various sad ceremonies and carry about in 
 procession a gold Cow in a black cotton dress from 
 the twenty-sixth to the twenty-ninth of October 
 (Athur 17th-20th) ; for they consider the cow "the 
 image of Isis, ;; and Earth. — Plutarch, de hide, xxxix. 
 As Iaroboam celebrated the Feast of Tabernacles 
 the fifteenth of Marchesow (Keakazana, October), we 
 have perhaps another agreement of the Hebrew and 
 Greek Feasts ; for the Thesmophoria was held Pu- 
 anepsion 14th (Oct. 15th). Chi Azon ! The Sun 
 lives ! ! ! The Nineteenth of Athur they go to the Sea 
 (Oct. 28th) and shout Osiris is found ! — Plutarch, de 
 hide, xxxix. ; Movers, 205. 
 
 The APATouRia was a festival to Jupiter and Bac- 
 chus Melanaigis (Black-goat 2 ). It was celebrated 
 three (four) days in October, 15th-18th. The second 
 day, victims were offered to Jupiter and Minerva. 
 Torches were taken out of the fire and people ran 
 about singing hymns to Vulcan. The third day two 
 ewes and a she-goat were offered to Diana. — Potter, 
 I. 428 ; Anthon, 66. 
 
 Purifications by Water, Fire, torch-swinging, 
 
 1 The introduction of the Laws was ascribed to Demeter Thesmophoros. 
 The second day, called nesteia, was a day of mourning during which the 
 women sat on the ground around the statue of Demeter. — Anthon, Diet. 
 Ant, 9Y6. 
 
 2 A black lamb to Tuphos (the Tempest) (Typhon). — Wheelwrights Aris- 
 tophanes, 174; Aencid, iii. 120 ; see Spirit-Hist., p. 384, line 2. 
 
138 sod. 
 
 or air, took place in the Bacchic services. The 
 Mourning and Joy belonged to the secret services. — 
 Gerhard, I. 496. 
 
 Purify the house with a torch. — Eurip., Iph. in Taur., 1216. 
 Lustralem sic rite facem, cui lumen odorum 
 Sulfure coeruleo nigroque bitumine fumat, 
 Circum membra rotat doctus purganda sacerdos, 
 Rore pio spargens, et dira fugantibus herbis 
 Numina ; purificumque Jo vera Triviamque 1 precatus, 
 Trans caput aversis manibus jaculatur in Austrum, 
 Secum rapturus cantata piacula, taedas ! 
 
 — Claudian., JDe vi. Cons. Honor., 330. 
 Are not tbe holy waters and thy sword at work ? 
 I wish first to wash it with holy purifications. 
 In fountains of waters or dew of the sea ? 
 The sea washes away all the evils of men ! 
 
 — Euripides, Iph. in Taur., 1190 ff. 
 They were purified and cast forth the ablutions into the sea. 
 
 —Iliad, I. 315. 
 If milk-white Io should command, 
 She will go to the end of Egypt and bring waters 
 Fetched from sultry Meroe to sprinkle in the fane 
 Of Isis. 
 
 — Juvenal, vi. 525 ff ; Numbers, viii. 7. 
 
 King (Apollo, Bel the Younger) Son of Deus ! — 
 Iliad, Y. 105. 
 
 Would not purgations and purifications . . . and likewise the going 
 round with torches steeped in drugs, , ordered by medical men and 
 prophets, and the lustrations . . . and sprinklings . . . render a man pure 
 in body and soul ? 
 
 Will not then the God who purifies, who washes and who releases us 
 from such evils, be of such a name t He will properly be called Apo- 
 louon (the Washer). — Plato, Cratylus ; Purges, iii. 323, 324. Having a 
 king over them, the Angel of the Pit (Abyss) ; his name in Hebrew is 
 Abaddon 2 (Adonis), but in the Greek his name is Apolluon. — Revela- 
 tions, ix. 11. 
 
 1 Trivia is Diana. Lucretius uses the expression Triviai ViRGiNis, " of the 
 Virgin Diana !" — Lucretius, I. 85. 
 
 2 Adam Kadmon (Pluto) is the Hell-Serpent Puthon, the Ancient Serpent. — 
 Rev., xii. 9 ; NorTc, Bill. MythoL, II. 280, 281. Buthon is the Supreme Aeon 
 or Deity of the Valentinians. — Irenaeus, I. i. Hermes is Male Serpent and 
 Hermione is Female Serpent. Comp. Hermaon (Kadmus) and Harmonia. 
 
MUSAH, HIS MYSTERIES. 139 
 
 The initiated in the Mysteries of Mithra were 
 baptized. — Tertullian, Baptism, cap. v. ; Seel, 433, 
 438, 457, 476 ; Tertull. de Coron. Mil, c. ult. ; et de 
 praescript., cap. 40. 
 
 Those, whom my waters of purification sprinkle. — Euripides, Iph. in 
 Taur., 58 ; Josephus, Wars, Book II. 7. 
 
 Purifying with the washing of the water. — Ephes., v. 26. The Greeks, 
 Romans, Hebrew priests, Egyptians, etc., nsed water for purification as 
 a religious usage. The holt water was the symbol of new life (as in 
 the Mysteries). — Stiefelhagen, 153, 150 ff; Epictetus, Ench., c. 12; 
 Numb., xix. 7. This is baptism. 
 
 Wash me from mine iniquity. — Psalm, li. 2. 
 
 I am washed enough to satisfy the gods. — Theocritus, xv. 32. 
 
 "The Mysteries among the Greeks begin with 
 purifications (Katharsia) just like the bath of the 
 barbarians. After these are the Lesser Mysteries," 
 etc. — Clemens Alex., V. 582, in Stiefelhagen, Theologie 
 des Heidenthums, 157. 
 
 They washed their hands and held up the pounded barley. — Iliad, 
 I. 448. 
 
 In the Eleusinian Mysteries the candidates for ini- 
 tiation purified themselves by washing their hands in 
 holy water, and were admonished to present them- 
 selves with minds pure and undefiled. " To the sea, 
 ye initiated (neophytes) !" — Potter, I. 451. In the 
 Dionysia the first of the sacred vessels carried was 
 filled with water. A vessel of wine was also carried. 
 — Ibid., I. 442. 
 
140 sod. 
 
 CHAPTER III. 
 
 NEXT COMES GENESIS. 
 
 Sed fugienda quaedam quae noscuntur. — Philodemos, de Vitiis, etc. ; Her- 
 
 CULANEAN MSS. 
 
 D aim on (Dominus, God) holds the issue ! — Euripides , 
 Or est., 1545. 
 
 By the Earth, say, 
 Is not then Olympian Zetjs our God ? 
 What, Zeus ? Nay, jest not — there is none ! 
 Who then rains? — Aristophanes, Clouds, 360. 
 
 The rain of Deus ! — Iliad, v. 91 ; Leviticus, xxvi. 
 4 ; Job, v. 10 ; Zach., x. 1 ; Spirit-Hist., 129. 
 
 Thales said that Water is the beginning of things ; 
 but that God is that Mind which formed all things 
 from Water. — Cicero, de Nat. Deor., I. 10 ; Spirit- 
 Hist., 165. 
 
 Yenus is this Water personified. She sprung from 
 the foam of the sea. " That which in the First Prin- 
 ciple Yang (the Male) and in the First Principle Yin 
 (the Female) cannot be examined, comprehended, 
 searched, is called the Spirit. " — Y-King ; La Chine, 
 II. 369 ; Spirit-Hist., 228, 229. 
 
 Neptune is the Pneuma (Spirit) diffused through 
 the sea. — Plutarch, de Iside, xl. Philosophers call 
 the first Air " Anima mundi." — Kabbala Den., II. 
 236. 
 
 " Neptune is the Air diffused through the seas. — 
 
GENESIS. 141 
 
 Cic. Be Nat. Deor., I. 15. Anaxinienes determined 
 that Air is God, and that it is produced ! But how 
 can we think of God except as eternal!' 7 — Cic. 
 ibid., I. 10. 
 
 Dees indeed, the " Spirit " (Pneuma) pervading all things. — Plato, in 
 
 Xorlc, II. 227. 
 For the Egyptians call the " Spied: " (Pnetjma) Dees (Aia)— Plutarch, 
 
 de hide, xxxvi. 
 In the Beginning " Spieit " within strengthens Heaven and Earth, 
 The watery fields, and the lncid globe of Luna, and 
 Titan Stars (Astra, Sigxs) ; and Mixd infused through the limbs 
 Agitates the whole mass and mixes itself with Great Matter. — Virgil, 
 
 Aen., vi. 724 ff; see Gen., i. 2, 14; Spirit-Hist, 148, 149, 158. 
 He (Eeos) through the wide domains of Tartarus 
 Mixgled with Chaos' darkly-winged form 
 Begot our race ! — Wheelwright, Aristoph. Axes, 766. 
 Zeus is the Beginning of all. For Zeus gave 
 And begat animals, and Zan they call him 
 And Dees now indeed, because all things have been brought forth 
 
 through him. 
 This is the Oxe Fathee of all, both animals and mortals. — Orphic 
 
 Fragm. in John Diacon., p. 278; Hermann's Orphica, p. 469. 
 
 Metrodorus, de sensionibus, says : " And it is man- 
 ifest that God was always depicted with the human 
 form among all nations^ — Metrodorus, de Sensionibus 
 cap. 12 ; Gen., I. 27. Speaking of the errors of the 
 Stoics and Peripatetics, he says: "We do not say 
 that God is either the World 1 or ' Indefatigable Sol 
 and full-Moon.' But for the Stoic and Peripatetic to 
 say this is right." — Metrodorus, cap. 18, Herculanean 
 Mss. in the Museo Borbonico at Naples. See also 
 Spirit-Hist. of Man, 148, 149, 158. 
 
 " Iao (Iah) is the live-giving Power in Nature, 
 proceeding from the Sun and given over to the Moon. 
 Osiris enters the moon. Iao is ' the Spirit ' in the 
 moon. In the opinion of the Phoenicians (Hebrews) 
 
 1 Phaues is the World-soul. 
 
142 sod. 
 
 the Productive Energy was given out from the sun 
 to the moon, which pours it into the Aether !" — 
 Movers, 159, 160, 549. 
 
 The sin-offering on the New-moon 1 at the begin- 
 ning of the months is peculiarly said to be to Iahoh. 
 The Egyptians used to sacrifice a goat at this time to 
 the Moon, as they did to the Sun at his rising. — 
 Maimonides, Moreh Nevoch., part III. cap. xlvi. ; Jen- 
 nings, Jeivish Ant., 438 ; Numb., xxviii. 4, 15. 
 
 In Rome the New-moon of January was sacred to 
 Ianus (Ani) and Iuno (Luna). — Hospinianus, I. 91. 
 
 They shall fear thee with the sun and before the 
 moon ! — Psalm, lxii. 5 ; civ. 19 ; cxiii. 3. See Spirit- 
 Hist., 148, 149. 
 
 Alahim goes up (rises) amidst shouting ; 
 
 Iahoh (IAO) with the trumpet 's sound ! — Psalm, xlvii. 5. 
 
 The Deity, said Socrates, and the very idea of 
 life, and anything else which is immortal, must be 
 allowed to be incapable of dissolution ! — Cary J s Plato, 
 I. 115. 
 
 Can the soul which goes to another place . . . 
 called the invisible world, to the presence of a good 
 and wise God, can this soul of ours be immediately 
 dispersed and destroyed, as most men assert ? — 
 Socrates ; Plato, Phaed; Cartfs Plato, I. p. 83. 
 
 The calling wise seems proper for God alone.— Plato, Phaedrus, 278, d. 
 O dear Pan and the other gods, grant me to become beautiful in the 
 inner man. — Cary^s Plato, I. p. 360. 
 
 1 " The nations had been accustomed to bring offerings to the Moon just as 
 they were accustomed to bring offerings to the Sun at the time of his rising 
 and on his entering into the known degrees " (of the signs or constellafcious 
 of the Zodiac). — Maimonides, Moreh Nevoch, III. cap. xlvi., Transl. Dr. 
 Cruse. 
 
GENESIS. 143 
 
 Mysteries, in which the doctrine of the One God, 1 
 the immortality of the soul, etc., were taught. — Nork, 
 II. 233 ; De Wette, Bibl Dogm., I. 45. 
 
 The Koman Mysteries call me Liber (Bacchus), 
 
 The Arabian (Hebrew) race Adonis (Adoni)! — Ausonius, Ep. 30. 
 
 Adunai is the Sun. — Codex Nasaraeus, I. 47. 
 
 There is not thy like among gods, Adoni (Bacchus) ! — Psalm, lxxxvi. 8 ; 
 
 Preller, I. 409. 
 Alahim stands in the odat (assembly) of AL (God). 
 In the midst of the gods (ALAHim) he will judge. — Psalm, lxxxii. 1 : 
 
 Hebrew. 
 God stands in the synagogue of the gods ; 
 And in the midst he will judge the gods. — Ibid., Septuagint. 
 
 Attis (Adonis) was adored as Papas (Abobas) or 
 Zeus. — V relief, I. 409. Persae and Magi divide Jove 
 into Two Parts ; transferring his nature into the sex 
 of both Man and Woman. — Fir miens, de Err ore, 5. 
 
 Adonis (Agar, Kur) is the Greatest of gods, and 
 Father of Adam (Epigeios) and Eve (Gre) ! — Movers, 
 191, 542-544 • Sanchoniathon, Orelli, 20, 24 ; Psalm, 
 ii. 4, Septuagint. "The Chaldeans call the God 
 (Dionysus) IAO, instead of the Intelligible Light 
 in the Phoenician tongue ; and SABAoth he is often 
 called, as He who is over the Seven Heavens.' 7 — Lij- 
 dus de Mens., iv. 38, 74, Movers. 
 
 " Bacchus with the Fan " (Liknites) ! " Mystica Vastnus (Fan) 
 Iacchi!" 
 
 Himself shall purify (baptize) you in holy Pxeuma and Fiee. 
 
 Whose Faist is in his hand, and he shall cleanse his threshing-floor 
 and gather the wheat into his barn. — Matthew, iii. 11, 12. 
 
 Among the Orphic theologers the worship of 
 Dionysus (Bacchus) was the centre of all religious 
 
 1 Spirit- Hist, of Man, pp. 191, 192 ; also p. 36, 37, 40, 59, of this volume. 
 
144 sod. 
 
 ideas.— Spirit-Hist., 234 ; K. 0. Miiller, Hist. Greek 
 Lit., 234, 238. 
 
 "The Orphic sect made Bacchus^ under the name 
 of Phanes, the Greatest of the gods. 1st Phanes, 2nd 
 Night, 3rd Ouranos (Adam), 4th Saturn (Seth), 5th 
 Jupiter (Anos, Janus, Enos), 1 6th Bacchus (Noah), 
 was the order of Reigns according to the Orphic sys- 
 tem."— De Sacy, II. 58. 
 
 Like Moses and the Phoenician Sanchoniathon, the 
 Chaldean Berosus begins the history of the Babylo- 
 nians with a Kosmogony. 
 
 Hindu Hymn centuries before Christ. 
 
 In the Beginning there arose tlie Source of golden 
 light — He was the Only born Lord of all that is. 
 He stablished the earth and this sky (compare Gen., 
 i. 1) ; — Who is the God to whom we shall offer our 
 sacrifice ? 
 
 He who gives life, He who gives strength ; whose 
 shadow is immortality ; whose shadow is death ; — 
 Who is the God to whom we. shall offer our sacrifice ? 
 
 He who through His power is the only King of the 
 breathing and awakening world ; — He through whom 
 the heaven was stablished — nay, the highest heaven 
 — He who measured out the light in the air ; — Who 
 is the God to whom we shall offer our sacrifice ? 
 
 He to whom heaven and earth, standing firm by 
 his will, look up, trembling inwardly — He over whom 
 the rising sun shines forth ; — etc. 
 
 1 Anus. — 1 Usdras, ix. 48. Anush (Enos, Anus) is the Third Associate of 
 A.dam. — N'orberg's Onomaslikon, 18 ; Cod. Nasaraeus. Anush, procreatus a 
 Shetal (Seth).— Ibid., 18. 
 
GENESIS. 145 
 
 Wherever the mighty water-clouds went, where 
 they placed the seed and lit the fire, thence arose He 
 who is the only life of the bright gods ; — Who is the 
 God to whom we shall offer our sacrifice ? 
 
 He who by His might looked even over the water- 
 clouds, the clouds which gave strength and lit the 
 sacrifice, He ivho is God above all gods; — Who is the 
 God to whom we shall offer our sacrifice ? 
 
 May He not destroy us — He the Creator of the 
 earth ; or He, the righteous, who created the heaven; 
 He who also created the bright and mighty waters ; — 
 Who is the God to whom we shall offer our sacrifice ? 
 —Max. Midler, 569. 
 
 However we break thy laws from day to day, men 
 as we are, God, Varuna, 
 
 Do not deliver us unto death, nor to the blow of 
 the furious ; not to the anger of the spiteful ! * * * * 
 
 He who knows the place of the birds that fly 
 through the sky, who on the waters knows the 
 ships, — 
 
 He, the Upholder of order, who knows the twelve 
 months with the offspring of each, and knows the 
 month 1 that is engendered afterwards,- — 
 
 He who knows the track of the wind, 2 of the wide, 
 the bright, and mighty ; and knows those who reside 
 on high, 3 — * * * 
 
 hear this my calling, Yaruna, be gracious now ; 
 longing for help, I have called upon Thee. 
 
 Thou, wise God, art Lord of all, of heaven and 
 earth : listen on thy way. * * * 
 
 Whenever we men, Yaruna, commit an offence 
 
 1 The intercalary month. 
 
 3 The wind is called the breath of Varuna. — Rv., vii. 87, 2. 
 
 3 The gods. 
 
 10 
 
. 
 
 146 , . sod. 
 
 before the Heavenly Host ; whenever we break thy 
 law through thoughtlessness ; have mercy, Almighty, 
 have mercy ! — Max Mutter, 535, 540. 
 
 Wise and mighty are the works of Him who 
 stemmed asunder the wide firmaments. He lifted on 
 high the bright and glorious heaven ; he stretched 
 out apart the starry sky and the earth. 
 
 Absolve us from the sins of our fathers, and from 
 those which we committed with our own bodies.- — 
 Ibid., 541. 
 
 Chaldees and Jews are wise in worshipping 
 A self-begotten God, of all things king ! 
 
 — Delphic Oracle, Univ. Hist. v. 393 ; Porphyry. 
 
 After the Exile the Jews were a Persian colony 1 
 and used the Syrian names of months. As those who 
 returned formed but one colony, so they had but one 
 temple 1 Herodotus knows no Laws of Mosah. 2 They 
 
 1 Gelinek's Transl. of Franck, Die Kabbala, 263, 264. They were also Arabs 
 and Syrians by Geographical. location. 
 
 We learn from the Talmud that the Assyrians have delivered to the Jews 
 the names of the months, of the angela and of the letters of the alphabet. — 
 Jerusalem Talmud, Rosh ha-Shana ; Franck, Die Kabbala transl. GelineTc, p. 
 394. 
 
 And the report of him (lesus) went away into all the Syria ( Judeo-Syria). — 
 Matthew, iv. 25. 
 
 The Phoenicians and the " Syrians of Palestine''' (the Jews) acknowledge 
 that they borrowed this custom (circumcision) from Egypt. Those Syrians 
 who live near the rivers Thermodon and Parthenius, and their neighbors the 
 Macrones, confess that they learned it, recently, from the Colchians. For 
 these are the only men who use circumcision ; and these appear to do it ex- 
 actly like the Egyptians. But of the Egyptians themselves and ^Ethiopians I 
 am not able to say which of the two learned it from the other : for verily 
 it seems to be something ancient ! But, that mixing with Egypt they learned 
 it, this very thing is a great proof to my mind ; those of the Phoenicians who 
 mix with Greece no longer imitate Egyptians . . . , but do not circumcise 
 their children. — Herodotus, Euterpe, civ. In later times it was confined to 
 the Egyptian priests and scholars. — Kenrick, I. ZT1 ; Joshua, v. 9 ; Exodus, 
 iv. 24. The Troglodytes on the shores of the Red Sea, the Idumeans, Ammo- 
 nites, Moabites and Ishmaelites had the practice of circumcision. — Kenrick'' s 
 Egypt,, I. 376. 2 Musah. 
 
 4 
 
GENESIS. 147 
 
 were probably not finished in his time (about 440- 
 468 B.C.). 
 
 Koze the Arab God, — Josephus, Ant., xv. 9 ; Kuza^ 
 the Arab Cloud- god, 'Spirit -Hist., 73 ; and Zeus 
 CasIus, the Jupiter pluvius or Rain- god, are identical 
 with Xoh (Noah) or Nuh the "WATER-god of the Egyp- 
 tians and Egypto -Hebrews : also with Adoni the 
 Rainy El or Jehovah (Job, v. 7, 10) and with Anos 
 or Nusius, the Babylonian and Greek Dionysus (Sun 
 and Rain-god).— Spirit-Hist., 128, 129, 275, 221. 
 
 The j adore nothing but the clouds and the God of heaven 1 
 They learn and keep and fear the Jewish Law 
 . Whatever Moses delivered in the htstekiotjs roll : 2 
 Not to show the ways except to one who is of the same faith ; 
 To the desired fount to bring only the circumcised. — Juvenal, xiv. 96 ff. 
 
 " Our Legislator (Moses) telling some things very 
 properly in enigmas, but speaking others in allego- 
 ries with solemnity ; but whatever things ought to 
 be told without circumlocution, these he declares 
 explicitly !" — Josephus, Ant. Preface, Liber I. 1. 
 
 A great many precepts are delivered in enigmatical 
 modes of expression and allegorical!?/, as the old 
 
 1 Nehemiah i. 4. " In Xehemiah's time the distinction between polytheism 
 and the Jehovah-religion was not so marked."- — Movers, 485. Ouranos was 
 God of heaven, Aura-Mazda. 
 
 2 The biblia (rolls) of tlie Law which they found they burned (b.c. 167). — 
 1 J face., i. 56. 
 
 No mention is here made of the Bible. It is only the Book of the Law 
 which is mentioned. This is all the Samaritans retained. There are arguments 
 in favor of a date as late as b.c. 200, and even later, for the Old Testament in 
 its present shape. But the " Sacred Books" in some shape existed much ear- 
 lier, from the earliest times, as in Egypt. There is much that bears the stamp 
 of Plato's time, or its influences at a still later period. 
 
 Genesis contains Euhemerism.— Spirit-Hist, pp. 78, 266 ff., 380-382, 284, 
 53, 77. Therefore it is perhaps later than Euhemerus (b.c. 320). — EscJienburg, 
 247. 
 
148 sod. 
 
 fashion was ! — Philo Judaeus, On the Virtuous being 
 also free, xii. Bolm. 
 
 " In the sixth Creation (G-enea), says Orpheus, 
 close the order of song." — Plato, Philebus, 66. This 
 was evidently taken from a Cosmogony where man 
 was considered the last created. — Purges, Plato, iv. 
 107. This is the Sixth Day in Genesis, i. 26, 31. 1 
 
 '■ The embodied Spirit, which hath a thousand 
 heads, a thousand eyes, a thousand feet, stands in the 
 human breast, while he totally pervades the earth. 
 That Being is this universe. From him sprung YiRai 
 (The Heavenly MAN, YiR=Man; Adam='Man, 
 mankind 7 ) ; from whom man was produced." — Cole- 
 brooke, Relig. Hindus, 104 ; see Spirit-Hist., 289, 288, 
 287, 159 ; Psalm, 139. The Primal Man of the Kab- 
 bala is Male-female. 
 
 Adam becomes two ; for Eua (Eve) was contained 
 in Adam. — Gen., ii. 21. The same story is in the 
 Hindu Philosophy ; for Yiraj (the " Spirit") divides 
 his own substance into Male and Female. — Colebrooke, 
 37, 38, 104 ; see Spirit-Hist., 229, 146. 
 
 Whom dost thou worship as the Soul (of the uni- 
 verse), son of Upamanyu ? 
 
 "Heaven," answered he, "0 venerable king." 
 ' ' Splendid is that Universal Self 2 which thou dost 
 worship as the Soul !" 
 
 Whom dost thou worship as the Soul, descend- 
 ant of Prachmaydga ? 
 
 1 The first of the Great Feasts of the Persians began Favardin 1st (March) 
 on OrmuzcTs day ; it finished on the sixth day which was the greatest holy- 
 day : " on this day Ahura-Mazda had created the most superior things." — 
 Spiegel, Avesta, II. c. 
 
 The Persians held that God rested five days after each of the six " seasons" 
 of Creation. — Univ. Hist., V. 163. 
 
 2 The human soul is part of the " Soul of the world." 
 
GENESIS. 149 
 
 "The Sun," answered he, "0 venerable king!" 
 "Varied is that Universal Self 1 which thou dost 
 worship as the Soul !" — Colebrooke, 51. 
 
 " And Moses began, after the seventh day, to 
 physiologize (philosophize) concerning the formation 
 of man." — Josephus, Ant., I. 2 ; Genesis, ii. 4, 7, 22 ; 
 Spirit-Hist., 229. "Moses" wrote philosophy, — 
 describing Adan (Adam, Adonis) the Male Principle 
 and " Euah" (Eua, Yenus) the Female Principle of 
 the Deity in a euhemeristic way. Adoni was male- 
 female, separating into Adam and Eve. 
 
 This is the Book of the creation of Heaven and 
 Earth. — Septuagint, Gen., ii. 4. 
 
 Heaven and Earth are Ouranus and Ge, Iach and 
 Chuah, Adam and Eua, Iah and Huah, the common 
 Ancestors. — Hesiod, 132 ff, 154 ff ; see Spirit-Hist., 
 272, 163,164; Wilson, Rig-Veda, III. 222, 316, 220, 
 92 ; Spirit-Hist., 145, 146, 147. 
 
 These are the generations of Heaven and Earth ! 
 
 — Genesis, ii. 4; i. 1. 
 Earth bore the Great Giants ! 
 
 — Hesiod, Tlieog., 185 ; Gen., vi. 4. 
 
 In Egypt the golden age bloomed under Osiris and 
 Isis. The paradise is an island surrounded by the 
 holy stream Triton. Fountains with the sweetest 
 water pour themselves out to all regions of the world. 
 In the Chinese paradise Yang and In lived in com- 
 plete harmony. These are Man (Male Principle) and 
 Wife (Female Principle). According to the Persian 
 account of paradise, four great rivers come from 
 Mount Alborj ; two are in the North and two go to- 
 wards the South. The river Arduisir nourishes the 
 Tree of immortality the holy Hom. —Stiefelhagen, 
 
 1 The Sun is the source of the souls. 
 
150 
 
 SOD. 
 
 516,' 518, 520. According to the Chinese myth, the 
 waters of the garden of paradise issue from the Foun- 
 tain of Immortality which divides itself into four 
 rivers. Those who drink of this Fountain do not 
 die! — Ibid., 515 ; Gen., ii. 10 ffj Revelation, xxii. 
 
 The Garden of Edem, or the Garden of Tamascus, 
 is the Garden of Tomas " the Sun ;" Tom, Athom, 
 Athamas, Adam, Tmu, Atmu, Atman, Temen, Do- 
 minus, Atumnios, Tamio, Tammuz, Tamus (Amon). 
 Adam is Adan, Adonis. 
 
 The pomegranate is the symbol of Hadad-Rimmon 
 who is Adonis. — Movers, 198. Persephone in hell 
 eats the apple of Aidoneus. — Preller, I. 472. "The 
 apples of Bacchus (Adonis)". Apples were lovers' 
 presents. — Banks, Theocrit., ii. note 34. Eve presents 
 the apple of Adan or Eden to Adam. " Hippomenes, 
 when in truth he was desirous to wed the maiden, took 
 apples in his hands." "And he was wont to love, 
 not at all with roses, or apples, or locks of hair." — 
 Theocrit., hi. xi. " Now let me go, for love of thee, 
 even after the golden apples and in quest of Cer- 
 berus guardian of the dead." — Ibid., xxix. In the 
 Elysian fields the souls gather the fruits from the 
 celestial trees of the Egyptian paradise. — Champollion, 
 Egypte, 131. 
 
 This is the Book of the geneeatIons of Adam. 1 — Gen., v. 1. 
 
 For of as many sons as were boen of Easts and Heaven . . . Sing 
 the sacred race of Immortals ever- existing, who sprung from Eaeth and 
 starry Heaven ! — Hesiod, Theogony. 
 
 Iahoh is Jupiter, Iubal Apollo, Thubalkain Vul- 
 
 1 These are the generations of Nah. — Genesis, vi. 9. Noah is the second 
 Adam.— Hyde, 168. 
 
 "When H-anok walked with Alahim," . . . 
 
 "With the Alahim walked Nah."— Gen., v. 24; vi. 9. 
 
GENESIS. 151 
 
 can and Noah Bacchus. There is polytheism in 
 Genesis. — De Wette, Bill, Dogm., I. 44. " Brave, 
 famous or powerful men after death came to be gods 
 and they are the very ones whom we are accustomed 
 to worship, pray to and venerate." 1 — Cicero, de Nat, 
 Deor., I. 42. " Have you not lifted upfront the num- 
 ber of mortals all whom you now have in your tem- 
 ples, and endowed them with heaven and stars ?"— 
 Arnobius, I. xxxvL 
 
 Consider the very Sacra and Mysteria ; you will 
 find the sad ends, fates, funerals of the wretched 
 gods —Mm. Felix, c. 21, 195 ; Kenrick, I. 337, 392. 
 Warburton (Divine Legation, I. 152) supposed that 
 Euhemerism was taught in the Mysteries. " Those 
 who are held to be gods majorum gentium (the 12 
 Great Gods) will be found to have gone hence from 
 us to heaven. Inquire whose sepulchres are shown in 
 Greece:* remember, since thou art initiated, what 
 
 1 Kadnius was a cook of the king of Sidon according to Euhemerism; 
 Osiris was a man. — Movers, 142. The Phoenicians proclaimed as gods Mel- 
 cantharos (Malcandar) and Ousoros (Ousir, Osiris) and certain other less- 
 honored mortal m&n.—Eusebius de Laud. Const, c. 13 ; Movers, 120, 396, 133. 
 See Sanchon, p. 4, 8, 16. This is Euhemerism, and not the older religion 
 which Euhemerism sought to pervert. 
 
 " The citizens of Alabanda worship Alabandus (Laban), by whom that city 
 was built, more solemnly than any one of the Noble Gods". — Cicero, de Nat. 
 Deor., III. 19. The cities AzAKah (Isaak), Jeremiah, xxxiv. 7, and Socoh 
 (Osogo), Joshua, xv. 48, are found. — Spirit-Hist, 205, 206. We have the 
 city NAHalol (Nah-ELiEL) Judges, i. 30. EmLaeus is the name of a king of 
 Tyre. — Josephus, Ant., ix. 14. Kings usually have suN-names. EM is the 
 Sun and Lala the Moon. — Gerhard, Griech. Myth., vol. II. p. 252. As elul 
 means " mourning", Nahalol may be translated " the Mourning for Nah 
 (Rain)". 
 
 According to the number of thy cities were thy gods, Iehudah ! — Jeremiah, 
 xi. 13; Spirit-Hist, 74. Hadadrimmon was a city named after the God wor- 
 shipped there. — Movers, 197, 196. 
 
 '- , Bacchus, Hercules, Kadmus, Linus.— Compare Herodot, II. 145, 146; 
 K. 0. Miiller, 17. 
 
 The Chief priest at Delphi brought secret offerings to the grave of Bacchus 
 
152 sod. 
 
 things are taught in the Mysteries I" — Cicero, Tusc, 
 1. 13. " There are also some who declare that those 
 who from men haye become gods are denoted by this 
 appellation (Novensiles), as is Hercules, Romulus, 
 Aesculapius, Liber, Aeneas." — Amobius. III. xxxix. 
 The above-mentioned Orphic genealogy, as far as it 
 goes, would seem to agree in idea with Genesis, v. 
 Perhaps the Patriarchal genealogy was made in 
 reference to some such imperfect models, and the 
 stories then composed in a euhemeristic spirit. — See 
 Spirit-Hist., 209, 210, 381, 398, 268, 270. 
 
 Possumus hoc in loco omnes istos, votis quos in- 
 ducitis, atque appellatis Deos, homines fuisse mons- 
 trare. — Amobius, lib. 4. 
 
 The gods in the likness of men have come down to 
 us. — Acts, xiv. 11, 13. 
 
 According to Josephus, Manetho, Berosus, Mochus, 
 Hestiaeus, Hieronymus the Egyptian, and the authors 
 of Phoenician history, wrote matters like Gen. iv. v. 
 
 about the time of the shortest day of the year. — Preller, I. 427 ; see Spiegel, 
 Avesta, II. lxxii. cxxii. 
 
 Osiris descends to hell. — Plutarch, de hide, xix. 
 
 At Sais, in the temple of Athenaia, is the tomb of Him (Osiris), whose name 
 I do not holily to mention in this connection, behind the temple ; and in the 
 churchyard stand great stone obelisks : and there is existing a Lake adorned 
 with a stone edge and well made in a circle. And in this lake at night they 
 make exhibitions of His Sufferings, which the Egyptians call Mysteries. — 
 Herodotus, II. 170. This is the Passion of Osiris. Keturned pilgrims ex- 
 hibited the "Passion of Christ" in public. These exhibitions were called 
 Mysteries.— Encycl. Am., ix. 547, 118. 
 
 Harpocrates (Osiris, Bacchus) is born about the time of the shortest day of 
 the year. — Pint., de Iside, lxv. ; Kenrick, I. 354, 355. 
 
 According to the Koran Abraham's father was called Azar. He is called 
 ZaraA in the Talmud and Athar (TharaA) by Eusebius. Azar is Mars, and 
 was worshipped as a god ; it afterwards became a name of the nobility, who 
 esteem it honorable to be named from their gods. — Sale's Koran, 105, note. 
 Philadelphia, 1859. 
 
 Azar is the fire-god, the name of the month March, and means "fire." — 
 Ibid., 105. Compare Prometheus, fire-god, and Pharmuthi " March." 
 
GENESIS. 153 
 
 Also Hesiod, Hecataeus, Hellanicus, Acusilaus ; and, 
 besides these, Ephorus and Nicolaus, relate that the 
 ancients lived a thousand years. — Joseplius, Ant., I. 3. 
 To these we may acid Herodotus II. 145, and Alex- 
 ander Polyhistor {Spirit -Hist., 181). 
 
 "Among the Egyptians Pan is the most ancient 
 even of the " Eight'' who are called "the first 
 Gods/*' 1 But Hercules is considered to belong to 
 "the second," called the "Twelve."— Herodot., II. 
 145. The Kainite table (Genesis, iv. 16-18) only 
 mentions " Eight" Patriarchs (the Eight Great Gods) 
 while Gen. v. mentions "Twelve" Patriarchs (the 
 Twelve Great Gods). The names of the Sethite table 
 are transplanted into the Kainite table, in part, ivholhj, 
 in part, someichat altered. — KnobeVs Genesis, 49. In 
 order to show that the Twelve Gods are later than 
 the Seven who became Eight (Lepsius Einl, 505 ; 
 Kenrick, I. 307) the compiler of Genesis, after finish- 
 ing with the Kainites, lets Adam know his wife again, 
 and Seth appears at the end of chap. iv. to lead the 
 Sethite table in chapter v : "Alohim has appointed 
 another seed instead of Abel whom Kain slew." 
 
 The Sethite table contains Tex Patriarchs because 
 the Babylonian table contained "Ten 2 Zodiac gods" 
 
 1 " There are eight gods, five (Jupiter, Saturn, Venus, Mars, Mercury) 
 which are named among the waxdekikg Stars; one (the World) which (made 
 up) from all the stars that stud the heaven, as from dispersed members, (it is 
 thought) is to be regarded as one god ; the seventh Sol, the eighth Luna." — 
 Cicero, N. D., I. 13. 
 
 " Seven are the Planet Gods, but th^ eighth, which is composed of these all, 
 is the World." — Clemens Al., Protr., p. 44. 
 
 2 All sarcophagi and mummy-coffius, representing a planetary configuration, 
 contain the House of the Sun where the head of the mummy lay, the House 
 of the Moon on the opposite side, and the other TEN Signs, according to their 
 regular order, on each side to the right and left of the mummy. — Seyfarth, 
 Trans. Acad. Science of St. Louis, Vol. I., no. 3, page 14. First everybody 
 recognizes, on both sides of the coffin (PI. x., Nos. I. and ID, the said Houses 
 
154 sod. 
 
 or Kings who ruled down to the time of the Flood.— 
 Spirit-Hist., 33, 278, 381 ; Movers, 165. 
 
 Adamus (Athamas, Tammuz, Adonis, Toraas the 
 Sun), Kin (Iachin, Iekun, the Devil), 1 Enoch or Ha- 
 noch (Anakos in Phrygia, Inachus the Sun in Greece, 
 Hanoch in Phryia, Phoenicia and Babylonia), Oirad 
 (Arad the Sun, Irad the Sun and Erde (Irde) the 
 Earth), Machoial (Michael), Mathusael (Hermes, 
 
 of the Planets, the 12 Signs of the Zodiac. For on each side are represented 
 10 Egyptian Buildings with their roofs, to which, in both cases, are to be 
 numbered the two Squares at the foot and the head of the coffin, the said 
 Houses of the Sun and the Moon ; each of these Houses contains the Image 
 of its "Master of the House. 1 ' — Ibid., p. 15. 
 
 Do not worship "the SEVEN" and "the TWELVE" LEADERS of the 
 world, which governing the day and night render foolish the nature of the 
 lives (souls) which was given you out of the House of Life. — Cod. Nasaraeus, 
 I. p. 47. 
 
 The originator of the Zodiac divided it into two equal parts, the limits of 
 which were the points of the winter and summer solstices in the Ecliptic. 
 Then he divided again the one and the other part into six Signs and combined 
 them with the natural file of the planets, making each of them the master of a 
 Sign on each side. 
 
 Aquarius. Capricomus. 
 
 Sagittarius. 
 
 Scorpio. 
 
 Libra. 
 
 Virgo. 
 
 [Saturn] [Jupiter] 
 
 [Mars] 
 
 [Venus] 
 
 [Mercury] 
 
 [Sun] 
 
 Winter Solstice. 
 
 
 
 Sum. 
 
 Solstice 
 
 [Saturn] [Jupiter] 
 
 [Mars] 
 
 [Venus] 
 
 [Mercury] 
 
 [Mood] 
 
 Pisces. Aries. 
 
 Taurus. 
 
 Gemini. 
 
 Cancer. 
 
 Leo. 
 
 It is on that account that the 12 Signs of the Zodiac were called the Houses 
 of the Planets, a-nd their Masters, the Planets, named Oikodespotai (Lords of 
 the Houses). As then every Planet, except the Sun and the Moon, had two 
 Houses each, the ancients, in order to distinguish the two Signs of the same 
 Planet, made the one male, the other female; and thus it is clear why the 12 
 Oikodespotai, or the 12 Great Divinities of all the ancient nations, consist 
 half of male, half of female deities. 
 
 The Planets, moving from west to east, were represented looking or walk- 
 ing in the direction of the Oikodespotai ; while the retrograde Planets, i. e., 
 those moving from east to west, were represented facing in the opposite 
 direction of the other deities. — Seyffarth, Trans. St. Louis Acad., Vol. I., No. 3, 
 pp. 4, 5, 14. 
 
 Vulcan (God of fire) built the " House" of Jupiter, the shining benches and 
 all the other " Houses" of the gods which were situated on both sides of the 
 Milky Way, the " path of the gods." — Iliad, i. ff ; xviii. 
 
 1 Ab initio diabolus peccat. — Cyril, Cat., Il.iii. Kain 6 izparoroKoc dv&pG)7rog. 
 —Ibid. II. v. 
 
GENESIS. 155 
 
 Pluto), Lamach (Lamah, or El-Amak), Iabal (Pales, 
 god of cattle), Iubal (Bal, Apollo), Tobal 1 or Tobal- 
 kin (Yulkan), Seth (a god of the Sethites, Movers, 
 107 ; Saad, an Arab deity, Seth-Typhon in Egypt, 
 Sate, god of light), Enos (the Babylonian god Anos, 
 Eanus, Ianus, Janus), make up the number twelve 
 (of the Great Gods). — Gen., iv. 2 \ see Herodotus, II. 
 145 where the Genesis idea is as plainly given as in 
 Gen., v. — Beloe, II. p. 71. 
 
 Mathus-Ael, Methus- Allah or Methus-ElaA was not 
 as long-lived as the Divine Wisdom whom the Greeks 
 called P-r-ometheus, Hermes (Hermode, Hermodeus) 
 and Minerva. He lived a long time, some say 30,000 
 years, which was too long for even a patriarch to 
 have lived. Therefore the Euliemeristic narrator of 
 Genesis, treating Methus-El as. a man instead of a 
 god, gives him nearly a thousand years, and makes 
 
 1 Adabal is one of the Children of Isamael (Samael, Sol-Satan). — Gen. xxv. 
 13. Adabal* is the Fire-god ; the Devil or Diabolos. He seems to be Tobal- 
 Kin the Son of Lamach ; for Josephus says : " Thobel, one of his children by 
 another wife, surpassing all in strength, followed the military arts with distinc- 
 tion, and first discovered the art of the forge." — Josephus, Ant., I. 3. Jose- 
 phus follows the reading Thobel, which the Septuagint, Gen. iv. 22, adopts. 
 Aeschylus represents the Devil, Typhon, or Tob (Tuphos) pressed down be- 
 neath the roots of Mount Aitna, and the Fire-god Haphaistus- Vulcan, sitting 
 on the topmost peaks, forges the molten masses. — Aeschylus, Prometheus, 351 
 ff. Tuphos sending black smoke through his fire-breathing mouth. But 
 Father Zeus is seated steady (stadaios) flashing a dart with his hand. And 
 never yet has any one seen Zan conquered ! Zeus more mighty in combat 
 than Tuphos ! — Seven against Ihebes, 493 ff. This is Tubal-cain's wicked side 
 in Tob or Tophe*. 
 
 2 The Persian deities or Patriarchs lived to a great age. 
 
 Kaiomaras (the Sun-god, Osiris or Adam, reigned 560 years — Univ. Hist., V. 
 
 Jemshid (Yama) 30 .. 330-332. 
 
 Tahmurash 700 
 
 Dahak, Zahak, Zoak 1000 
 
 Feridun j 120 
 
 Manugeher I 500 
 
 Kaikaus | 150 
 
 Bahaman ! 112 
 
 * Tobal, a land.— Isaiah, lxvi. 19. 
 
156 sod. 
 
 him the longest-lived of the Patriarchs. With the name 
 Metheus compare muth " spirit' 7 and metis "mind." 
 Mada " mind" (Seder Lashon, p. 165), Amad (Sal, 
 Sol, Usil, Dionysus), Muth (Pluto), meth(im) " the 
 souls" or " manes," Math-Usal-os or Mathus-Al(ah), 
 Pro-Metheus.— Spirit-Eist., 81, 25, 84, 94, 161. Mada 
 " mind" (soul), by the rule (t changes to d, and th), 
 becomes matha, metha (methim in the plural). Pro- 
 metheus is the Divine Forethought, existing before 
 the souls of men. The mere usage of the gramma- 
 rians to make meth the participle derived from muth 
 (death, to die) amounts to nothing ; for the ancient 
 grammarians were both fanciful and incorrect, while 
 people derived one idea from another, without waiting 
 to see whether the first idea was in the form of a verb 
 a noun ! 
 
 Pr-oMETHeus {Before the soul) is the Author of the 
 soul. Hermes, the Leader of the souls, Prometheus 
 or Muth-SoI, steals fire (spirit, life) from heaven to 
 bring men to life. A philosophical myth, in Plato, 
 says that the gods formed man and other animals of 
 clay and fire (Breath of life) within the earth. As 
 the day for their emerging from the earth was at hand 
 Prometheus stole the fire. 
 
 Lo, I bring my spirit (fire) upon you that you 
 live ! — Ezekiel, xxxvii. Adonis is the Creator of 
 men and G-od of the Resurrection of the dead ; and 
 Prometheus is the Creator hominum, like Iahoh, 
 Hermes, and El. Euhemerus held that the gods had 
 been men. Euhemerism existed among the Hebrews 
 (Wisdom of Solomon, xiv. 20) and Phoenicians. — 
 Spirit-Hist., 381, 382, 388, 389. That Meth (Me- 
 theus) is the root of the word is obvious from Epi- 
 metheus ; pro and epi being Greek prepositions, as 
 
GENESIS. 157 
 
 the Prometheus myth now stands. Genesis probably 
 takes up the name at or near this stage, and puts 
 El-Metheus among the Patriarchs. 
 
 For the Sethite Machal-aleel (Mahalaleel, Gen. v.) 
 the Kainite table (Gen. iv.) has Machoial ; but the 
 Septuagint Gen. iv. 18 again reads Mal-ele^l. It is 
 either Machael (Michael-Eliel) the Strength of God ; 
 or it is the Sun-god Amal, Mai (Iumala, Mol-ok, Mel- 
 karth). Compare the names Melo, Melius, Amil-KAR. 
 The Arab-Hebrews, having turned the gods into 
 angels, added El as a termination to the names, sig- 
 nifying that they are the Powers or Angels of God. 
 —Spirit-Hist., 77, 78, 309. 
 
 Alam, Elam, was the Sun (Alam-melech, Moloch), 
 the god Lamus (Lamas), LamaA (Lamach). We 
 have the god El-Amak, El-Magos (Magos a god, in 
 Sanchoniathon), the Patriarchal War-god Lamech, 
 Gen., iv. 23. Compare the Warlike god or hero in 
 Homer, Telemach (Tal-Amak) 7 and the Athenian 
 name Lamach, in Aristophanes : also Machom.'&i "to 
 fight f Mich-ael the Warlike angel, and Mag, an Aion 
 or sun-god of the Codex Nasaraeus. 
 
 Kainan is the Syrian god Kenan, Canaan, Kanoon. 
 " Kanun, Lord of Splendor," is mentioned among 
 the angels (gods and daimons). — Codex Nazaraeus, I. 
 183. 
 
 Then on account of their virtue and the utility of 
 the things they invented, astronomy and geometry, 
 Gocl gave them longer life ; which tilings it was not 
 possible for them to predict with certainty unless 
 they lived six hundred years, for the great Year is 
 made up of just so many (years). . . . Hesiod also 
 and Hecataeus and Hellanicus and Acousilaus, and, 
 besides these, Ephorus and Nicolaus, narrate in his- 
 
158 sod. 
 
 tory that the Ancients lived a thousand years ! — But 
 concerning these, as each pleases, so let them think. 
 ■ — Josephus, Ant., I. 4. Philo says Abraham was an 
 Astronomer and addicted to Chaldean doctrines. — 
 Philo, On Abraham, xviii. • Yonge. 
 
 " From Chaos direct and the first Origin of the 
 Uniyerse he must know all things down to those 
 relating to the Egyptian Kleopatra ; for by this inter- 
 val let the much learning of the mimic dancer be 
 bounded (defined) by us, and the subjects that lie 
 between let him know especially : the mutilation of 
 Saturn (Adonis), the generations of Yenus, the con- 
 test of the Giants (Titans), etc." — Lucian, II. 319, de 
 Saltatione. " Hesiodandthe Cyclic poets resounding 
 round about with Theogonies and Gigantomachies 
 (Gen. vi. 4) etc. of their own, being borne about 
 with which they completely conquered the truth." — 
 Sanchoniathon, Orelli, p. 40. 
 
 Ancient nobility (of birth) is equal to a prodigy ; 
 
 Therefore I would prefer to be the Giants' little hrotlier. — Juvenal, iv. 
 
 97. 98. 
 If lofty names delight you, put the whole Titan 
 Battle, and Prometheus himself among your ancestors. — Juvenal, viii. 
 
 131 ff; Genesis, vi. 4. 
 
 For many angels of God having united themselves 
 to women begat ungovernable children, contemners 
 of all that is right on account of their confidence in 
 their strength. Even these are reported [traditionally) 
 to have done things like those which the Greeks say the 
 Giants ventured to attempt. — Josephus, Ant., I. 4. 
 
 In the Beginning also, when the proud Giants 
 perished, the hope (Nah) of the world, governed by 
 thy hand, escaping on a boat, . . . . — Wisdom of Solo- 
 mon, xiv. 6. 
 
GENESIS. 159 
 
 But when Zens (Jupiter Pluvms, the KAix-god, Nah) drove out the 
 
 Titaxs from heaven, 
 The Titaxs dwell beyond gloomy Chaos ! — Hesiod, TJieog., 820, 814 ; 
 
 630, 632 ff. 
 
 The Titans and Tuphoeus are Lucifer (the Devil) 
 and his angels who fell. — Hesiod ) bij Banks, pp. 41, 
 42. Cain-Satan is " Saturn who hated his Father 
 Adaui-Ouranos " (God of Heaven). — Hesiod, Theog., 
 138 ; Spirit-Hist., 307 ; Nehemiah, i. 4. 
 
 The Kabiri are " Sons of Elohim" like the GabartJN 
 (the Gibborzwz). They are the seven sons of Saduk 
 called Dioscuri, Samothraces and Kabiri. — Movers, 
 528 ; Sanchon., 22, 25. Therefore Genesis says that 
 the Kabiri 1 were once men of renown. — Gen., vi. 4. 
 This is the doctrine of Euhenierus. They are the 
 Anak^ of the Greeks, the Anaxuxl (Giants) of the 
 Hebrews. — Orelli, Sanchon., 24. It is evident that 
 Iakob, 2 like the Phoenician Sydyk, was, in the Myste- 
 ries of Samothrace, the Father of the Seven Kabiri. 
 — Orelli, Sanchon., 39. Kronos (Saturn, Sun) had 
 Seven Sons.— Orelli, 30. The Kabiri are the " Wan- 
 derers " (the Seven Wandering Planets, according to 
 Wagner). They are perhaps the "Watchers, since 
 they describe events. The Zophasemin, the Watchers 
 (katoptai) of heaven, were egg-shaped. They were 
 according to Cumberland the Wandering Stars (An- 
 gels and Planets.) — Sanchoniathon, Orelli, p. 10. 
 Philo Judaeus wittily remarks that "men attributed 
 to the heavenly bodies their own propensity to wander," 
 calling them Planets, " Wanderers," from planao, 
 to wander. — Philo, On the Ten Commandments, xxi. 
 
 1 See Spirit-Hist. of Man, Postscripta, page 2nd, line 35 ff. 
 
 2 The Bacchus Aigoboros, whom the Titans tore into Seven Pieces. — Prel- 
 ler, I. 442 ; Spirit-Hist., 243. 
 
160 sod. 
 
 This shows that the Phoenician Philo of Byblus was 
 correct in his assertion of Sanchoniathon's genuine- 
 ness ; for the Jewish Philo is here evidently familiar 
 with the material of Sanchoniathon's story. In 
 Sanehoniathon, the children of Agar (Agros) (Adonis, 
 Kuros, Jacob or Isaac) and Agrouer or Agrot (Esau 
 or Ishmael) are called " the Wanderers and Titans" 
 and are declared to be " husbandmen, fishermen and 
 hunters."— Orelli, 22, 38. 
 
 God's Sophia (Wisdom) hidden in a mtsteey. 
 
 The Wisdom which. God the Father ( 6 tiebg) pre-ordained before the 
 Aions. — 1 Cor., ii. 7. Amman " eternal." — John, vi. 27. 
 
 The seven Aions are the seven eternal (AioNios) 
 spirits, the Amesha (Jjpenta (Amshaspands), the 
 "Immortal Holy" Ones, the Seven burning Lamps 
 of fire which are the Seven Spirits of the God. — 
 Rev., iv. 5. Aions (Lights). — Secundinus; Beausobrc, 
 I. 523. The Seven Kabiri are the Seven Spirits of 
 Fire (Kebir— Fire) about the throne of Saturn. — 
 Rev., iv. 5 ; v. 6. They were celebrated in the Mys- 
 teries of Samothrace. — Anthon, Cabiria. Jacob-Is- 
 rael is Saturn. — Movers, 119, 396 ; Orelli 's Philo of 
 Byblus, p. 42, 30. Iakab is Keb (Saturn) the God 
 of Fire (Yulcan) and the Kabiri are his ministers. 
 The land of Kob (Iakob, Keb, Achab^s, Achab). — 
 Ezekiel, xxx. 5. Gob, a district, named after the 
 god Agab, Agabus, Iacob, Iacobus. — 2 Sam., xxi. 19. 
 Kebo is the setting Sun. — See Seyffartli's Chronology, 
 p. 185. Ai Kabo-d, Alas the glory (of Iacab-od) ! — 
 1 Sam., iv. 21. 
 
 The figures on Minerva's peplus represented the 
 Olympic gods (angels) conquering the Giants. — 
 Anthon, Diet. Ant., 723 : Proclus in Tim. Minerva 
 herself first danced the Pyrrhic dance to celebrate 
 
GENESIS. 161 
 
 the (her) victory over the Giants. — Prelkr, I. 56, 
 147 ; Eschenburg, 495. Zeus conquers the Titans 
 (Giants), and the victory is celebrated with armed- 
 dances. — Prelkr, I. 46. Saturn (as Heaven's God) 
 conquers the Giants. — Prelkr, I. 36 ; Anthon, Class. 
 Diet., p. 1348. The Titans are demoniacal Towers. — 
 Prelkr, I. 50. Saturn is also the Devil. — Hesiod, 
 Theog., 138. "The Titans are the same as the 
 Giants in the later poets (Euripides, Hecuba, 466)." 
 — Prelkr, I. 55. Saturn-Kronos the most savage 
 of the children of Heaven and Earth. He hated 
 his Father in heaven (Ouranos).— Hesiod, Theog., 
 138. Iahoh is called Gabor. Therefore the Giborim 
 are the Sons of Elohim, the Angels. They are the 
 7 Ghebers (Cabiri). The Persian Devil is the leader 
 of six arch-devils. — Dimcker, II. 386 • Zeitschrift der 
 
 D. M. G., ix. 690. 
 
 Bat all the earth was one lip and the same words ! 
 
 And it happened when they were going ont from the East they found 
 a plain in the land Sanar (Senaar) and they settled there. 
 
 Then they said, Come, let us build us a city and a Tower whose head 
 (is) in heaven! — Gen., xi. 1, 2, 4. 
 
 And the place in which they built the Tower is now called Babulon 
 on account of the confounding of what was at first a plain dialect! For 
 the Hebrews call "mingling " babel. But concerning this Tower, and 
 the confusion of tongues of the men, the Sibyl l makes mention, saying 
 thus : When all the men spoke one language some builded a very lofty 
 Tower as if about to ascend to heaven by means of it. And the gods, 
 having sent winds against it, overturned the Tower and gave to eacli 
 one his own peculiar language. And On this account it happened that 
 the city was called Babulon. But concerning the place called Senaar, 
 in the country Babylonia, Hestiaeus makes mention, saying as follows : 
 " Those of the priests who were saved (after the Flood), having taken 
 the sacred utensils of Enueli 2 Detts, came unto Sexaar of Babylonia. 11 
 — JosepTius, Ant., I. 5. 
 
 1 See Spirit-Hist, p. 279. 
 
 2 The SuN-god Mars-NoE. 'Evva?^ D.eM&lv, <11ci?m&iv. — Xcnopkon, Ana- 
 basis, I. 8, 18 ; V. 2, 14. Enualios means a ioar-song, like Paian. — Lidddl and 
 
 1J 
 
162 sod. 
 
 Bacchus is superior to Enualios ; for your 
 
 Ae (Fire-god, Mars) he (Jupiter) only sowed (begat), and did not bring 
 forth from his thigh. — Nonnus, Dionusiac, ix. 222. 
 
 ENualius is evidently a Moon-god and Water-god 
 like Bacchus (Enuo, ^oah, Nuah) j and this is why 
 Nonnus is led to compare them, which would other- 
 wise be superfluous and without point. Hestiaeus 
 says : Of the priests those that were preserved (after 
 the Flood) taking the sacred vessels of ENuelios Deus, 
 came to Senaar (Shinar) of Babylonia. — Josephus, Ant., 
 I. 5. This is El Ann, or El Nuah, the Rain-god. 
 
 When the Devil (Typhon) is represented in Egypt 
 as tearing into fourteen pieces the Good Principle 
 (Osiris) near (the time of) the Full-moon, it is evident 
 that this is akin to the idea in Nonnus : 
 
 .But Envo (ino, Luna) was equally balanced; 
 Common to both Deus and Typhon. 
 
 — JTonnus, ii. 475 ; Spirit-Eist., 1 72. 
 
 Sometimes the Devil is associated with the moon's 
 water ; as in the Flood, which is Typhon. — Nonnus, 
 ii. 439 ; $eyffarth J s Chronology, 118 ; Spirit -Hist., 
 168. The Devil was in the water, just as, in a Ty- 
 phoon, the Devil is in the wind. Herodotus says 
 swine were sacrificed only on the Full-moon; and to 
 the Moon and Bacchus ! — Herodot., II. 47. 
 
 The moon contains the body 1 of Osiris which the 
 
 Scott's Lexicon. See above, p. 55.' Enwalios Is Anel (Anal), Nelens, the 
 Sun. Alala-lE (Apollo). Hallelu-lAH. 
 
 But when they sang the paian (pean, Apollo) and the trumpet sounded, at 
 once they both ALALAiahed (shouted Eleleu, Hallelu) to the EnwalIos (the Sun) 
 and the heavy infantry advanced! — Xenophon, Cyri Exped., v. 2, Before 
 Christ, 401. 
 
 1 Michael, the Archangel, when contending with the Devil, disputed about 
 the body of Moses. — Jude, 9. 
 
 The Angel of Iahoh, and the Satan standing at his right hand to oppose 
 him 1 — Zachariah, iii. 1. 
 
GENESIS. 163 
 
 Devil tore into fourteen parts. 1 — Plutarch, de hide, 
 viii., xviii. ; Spirit-Hist., 148, 149. 
 
 By an execrable delivery Teeea 
 Creates Coeum (Cham) and Iapet and cruel Typhon. 
 
 — Virgil, Georg., I. 278, 2W. 
 
 Saturn's three Sons are Kronos, Zeus-Bel and Apollo 
 (Chomaeus, Chom). The Sibyl mentions Kronos, 
 Titan and Iapet. The Bible gives Shem, Cham or 
 Ham and Iaphet. Yulcan, Iapet and Prometheus are 
 mentioned by Nonnus. — Spirit-Hist., 283, 280, 235. 
 
 The world, which shall be destroyed by the Deluge, 
 Nu shall survive with Shum, his son. — Codex Nasa- 
 raeus, p. 53. For to this generation it was prescribed 
 that their cast out bodies should die, but their souls 
 should ascend into LIGHT, except N"uh, a man, and 
 Nuraito his wife, also Shem, Iamin and Iafet, sons 
 of Nuh.— Ibid., p. 97. 
 
 Abram's Father TERah gives his name to TERra. 
 His Wife is Keturah ; which resembles the name 
 Kuthereia (Venus). There would be nothing strange 
 in Bromius having Kidaria 2 (Demeter) for a wife. 
 
 " Alexander, the Poluistor, says : The prophet 
 Kleodemus, also called Malchos, relating the history 
 of the Jews just as also Mouses their lawgiver re- 
 
 For One Angel stands on the right hand of God, but on the left Another ; 
 to wit, some Devil most wicked! — Sad-der, p. xxii ; Spiegel, Avesta, II., ciii. 
 
 Satan appears among the angels of Alahim. — Job, i. 6 ; ii. 1. 
 
 Rimmon (Adonis) is Hermon (Mercury) in Hades. Ariman (Rimnion) is the 
 Mercury of the dead. AAriman is, in Persia, the Devil. Hermes is therefore 
 both Adonis, the Redeemer, and Bacchus with the cloven foot and horns. — 
 Spirit-Hist, 200, 220, 301, 302, 285, 286, 109, 298, 301. Hermon (Mercury) 
 is Sian (San, Sun), San-ir, and Sirin (Sar, Osiris). — Deut., iii. 9 ; iv. 48. Her- 
 mon (Mercury) isRimon (Adonis). — Sod, I. 58, 96, 97 ; II. viii. ; Spirit-Hist., 91. 
 
 1 It is fourteen days from the Full-moon to the New-moon. * 
 
 2 Kedar, Kidron. The Desert . . ., the villages Kadar inhabits. — Jsa., xlii. 11. 
 
164 sod. 
 
 lated, says that from Chaitoura there were born to 
 Abram sons enough ! And he tells also their names, 
 naming three, Aphara, Soureim, Iaphras. But that 
 Assuria (Assyria) was called from Soureim ; but from 
 the two, Aphra and Iaphros, the city Aphra and the 
 country Africa were named.' 7 — Josephus, Ant., I. 16. 
 
 The Father Abram exceedingly loved Isak, being his Only-begotten ! 
 
 — Josephus, Ant., I. 14. 
 
 And both the Titanian contests (Titanika) and 
 perfect night are suited to the so called dismember- 
 ments of Osiris and his returns to life and rebirths ; 
 and the same also is the case with the narrations 
 about the burials of him. For both the Egyptians 
 point out tombs of Osiris in many places, and Del- 
 phians think the remains of Bacchus lie among them 
 near the oracle ; and the Holy sacrifice a mysterious 
 sacrifice in the temple of the Apollo, when the 
 Thyades arouse the God of the fan (Lichnites). — 
 Plutarch, de hide, xxxv. ; Banks, Callimachus, p. 180, 
 note' 4. 
 
 In the neighborhood of Thebes, Bacchus, named 
 Aigobolos, had a temple. — Gerhard, Griech. Mythol, 
 I. 478. This only proves what was before advanced, 
 that Iagob and Cubele would go well together. — 
 Vide the amusing operation described in Genesis 
 xxx., by which Iagob gets the advantage of Lib anus- 
 Adonis or Laban. The Hebrews seem to have turned 
 him at some time into the angel Akibeel. Aigobol 
 (Gebal) and Cubele suit with Bublos, which holy 
 city of Adonis was also called Gebal (Akabal). Gabal 
 was the Sun-god. — Creuzer, Sijmbolik, I. 259. Iagob 
 or # Iacob seems to have been mourned as the Only- 
 begotten in the Sacred Rites of Palaestinus and 
 
GENESIS. 165 
 
 Cubele. — Gen., l. 10 ; Plutarch, de Iside, xvii. Aigi- 
 pan (IACOP-Pan) is a name of Pan. 1 
 
 The Mother of the gods, along with Pan, the maidens celebrate. — 
 Pindar, Pyth., iii. 
 
 A Jewish prophet, named Agab-us. — Acts, xxi. 10. 
 The Oriental priests bore deity-names (Agabus, 
 Iagob, Jacop). 
 
 Kronos (Sun, Saturn) therefore, whom the Phoeni- 
 cians surname ISRAEL, being King of the land, and 
 afterwards sanctified into the star of the Kronos, 
 having a SON" ONLY-BEGOTTEN, whom on this 
 account they called Ieoud (Iudah, IehoudaA). — Por- 
 phyrins ; Eusebius, Praep. Ev., I. x ; OrelWs Philds 
 Sanchon., 42. mrr, Iahud, laud, Ieud, is a name of 
 Iahoh. Compare Hod, " gloria," light. 
 
 Tusep 2 is son of a fruit-tree! — Gen. xlix. 22 ff, 25. 
 
 Ioseph went to Egypt with a caravan (about 225 
 B. C.) in which several rich Coele-Syrians and Phoe- 
 nicians were travelling to Alexandria to obtain the 
 farming of the revenues. From their conversation 
 he learned the amount of these revenues, and, in 
 consequence of this information, he afterwards offered 
 a much larger sum than they for the privilege of 
 farming. He so insinuated himself into the royal 
 favor, that when he took the revenues to farm he had 
 the boldness to offer the king and queen as his sure- 
 ties, and he was intrusted with the business without 
 bondsmen. In this maner Joseph became the farmer 
 of the revenues of Judaea, Samaria, Phoenicia and 
 
 1 Spirit-Hist., p. 396. 
 
 2 A Province is here spoken of, named from Seb, Asaf, Iosep. 
 
 The Valley of Savci/i (Sev, Iosef ).— Home, II. 31. The Valley of Alah ; 
 the Valley of Iosaphai (Jehoshaphat). — Ibid., 32. 
 
166 sod. 
 
 Coele-Syria. — John, 196 ; Josephus, Ant., XII., iv.l, 2, 
 3, 4. This date, 225 before Christ, suits with other 
 circumstances such as the monotheism or Mosaicism of 
 some of Cicero's and Virgil's remarks, so that one 
 might perhaps infer that the Old Testament, or rather 
 Genesis, in its present form, is later than 225 B. c. 
 The Talmud often quotes passages of the Bible which 
 can no longer be found. — Ehrmann, 31 ; Berachoth, 
 10 ; 76 ; Baba Bathra, 123. The date of the Septua- 
 gint translation of the five books of MosaA, about one 
 hundred and fifty years before Christ under Ptolemy 
 Philometor (Gr'atz, Geschichte der Juden, III. pp. 
 41 ff, 477 ff), allowed the priests to interpolate them 
 up to this time. The Samaritans recognized only the 
 Five Books of Moses and the Book of Joshua, which 
 leads Dr. Jost to the inference that at the time of the 
 Separation of the two nations, this was all that the 
 Jewish copies contained. — Jost, I. 51. " The collec- 
 tion of the Old Testament writings, as we now 
 possess them, appears to have been concluded about 
 150 years before Christ. The Jews now sought out 
 the books which had been scattered in war, and 
 brought them into one collection." — Ghillany, Men- 
 schenopfer der Hebraer, p. 1 ; 2 Maccabees, ii. 13, 14. 
 Just so Judas brought together all the books that 
 had been lost owing to the war, and they are in our 
 possession. — 2 Mace, ii. 14. The Old Testament 
 quotes the Book of the Wars of Iahoh (Numb., xxi. 
 14), the Book of the Isar (Joshua, x. 13), the Book 
 of Samuel the Seer, the Book of Nathan the Prophet 
 (2 Chron., ix. 29 ; 1 Chron., xxix. 29), the Book of 
 the Acts of Salamah (1 Kings, xi. 41), the Story of 
 the Prophet Ado (2 Chron., xiii. 22), the Book of 
 Chronicles of the Kings of Israel and the Book of 
 
GENESIS. . 167 
 
 Chronicles of the Kings of Judah ; showing a Hebrew 
 Literature previous to its own compilation. The 
 agreement of Plato, Psalms and Proverbs in the use 
 of the Wisdom as Logos, and the coincidence of 
 Herodotus, ii. 145 with Genesis, v., is a clue to some 
 parts of the Scriptures. 
 
 Kabbalist passages were very early interpolated 
 into Genesis, and the Hebrew Text was altered by 
 the Rabbins later than the time of the Septuagint 
 translation. Compare the Hebrew Psalm xix. ? 4, 
 with the same in the Septuagint and Yulgate. — Spirit- 
 Hist., 144. 
 
 Know that the Scintilla (vital spark or point) of 
 Abraham, our Father, was taken from Michael, and 
 the Scintilla of Ischak (Ishak) from Gabriel, and of 
 Iacob from Uriel. These are of the substance of the 
 soul of Adam primus, under (subject to) the mystery 
 of the repetition (Revolutionis) of his parts, to wit, 
 of the right side and of the left side, and of the mid- 
 dle,, to dissever the impurity which it (Adam's soul) 
 received from Samael and the Serpent his companion. 
 Kabbah Denudata, II. 303. Seir (the Microprosopus) 
 is Adam primus. And Hebel (Abel, Bel) is the form 
 of the Seir ab intra (from within). Seir was previ- 
 ously Hebel ; and Chanoch (Hanoch, Enoch) was 
 Adam primus ; and he is called Spiritus decisorius, 
 which is that form ab intra (from within) ; and the 
 change (vicissitudo) of the Spiritus decisorius is Noah. 
 And the permutation (changing) of Israel is Mosah. 
 Mosah was Hebel and Seth. — Ibid., II. 305. This 
 shows that all the Patriarchs were forms of the He- 
 brew God or gods. 
 
 Aharon, Aaron is the name of the aron (ark) of 
 the god Muses or Mosah. The ark of the Hebrews 
 
168 sod. 
 
 is called H-aron. — Exodus, xxv. 21. From an exam- 
 ination of the profane accounts no one would suppose 
 that the names Muses or Aharon had originally been 
 connected with the Exodus. H-aron means "the 
 Urn" or ark. 
 
 " Sarapis is the name of Him who orders the uni- 
 verse " (Saturn) ; also he is Pluto, Bacchus, and 
 Osiris. — Plutarch, de hide, xxix., xxviii. Saturn's 
 name in Egypt was Sev. If Saturn is Sarapis and 
 Joseph is Sarapis, then Ioseph is Sev. 1 The Talmud 
 calls Ioseph SarApis. — Talmud, Treatise Avodasara, 
 p. 43 ; Transl. Dr. Cruse. 
 
 IOSAB (Asab, Sabos, Sabi, Asaf ) . . . His first- 
 born BULL (Apis), honor belongs to him. — Deut., 
 xxxiii. 18, 17. Iosef is a name of Osiris (-Serapis). 
 Both were youngest sons of Saturn (Keb) 2 ; and Osi- 
 ris and Sabos were names of Dionysus. 
 
 Moses took the bones of Ioseph with him (arrheta, 
 arcana). 
 
 And they took their journey from Succoth, and 
 encamped in Atam (city of the Sun), on the edge of 
 the wilderness. — Exod., xiii. 19, 20. Iosef is the 
 Arab god Asaf and Osiris. " In Tyrus the ashes of 
 the God, with the burned bones, were preserved, 
 (The sepulchre of Hercules 3 is shown at Tyre, where 
 
 1 Seb. 2 Keb is Seb.— Lepsius, Berlin AJcad., 1851, p. 163 ff. 
 
 3 And (the feminine God, the feminine Adonis-Harakles-Archal) Rachel was 
 buried on the road to Aprathah which is Beth Lehem. — Gen., xxxv. 19 ; 
 Micah., v. 2 ; Movers, 469, 454, 700, 701, 455-457. 
 
 " Two pairs of spouses, Pater and Mater, also Microprosopus the maxi- 
 woman."— Kabbcda Denud, II. 370. For the proper conception (idea) of 
 Microprosopus is under the name of Iacob (Ieud, the Only-begotten Son), 
 whose wife is Rachel — Ibid., II. 355. Archal (Harakles) and Rachel are the 
 man-woman (Adonis), the Microprosopus who is the Son of the Father. 
 Rachel, Heracles and Iacob-Isaral were mourned as the Only -begotten, 
 Adonis, etc. They all descend to Hades ! — Gen., xxxv. 19 ; l. 10; see above 
 »u» a s 94, 96, 92. A pillar was set up over the tomb of ^Rachel. — 
 
GENESIS. 169 
 
 fire was burned. — Clem, recognit., X. 24), and from 
 this we can infer with grounds, that they were in a 
 box on the holy ship which accompanied the Phoeni- 
 cian fleet, like the Israelite ark of the covenant in 
 dangerous wars ; but was usually set up in the temple 
 (Arrian, Expedit. AL, II. 24). This myth belongs to 
 popular superstition ; but it can be supposed with 
 probability that the arrheta were bones of children 
 formerly sacrificed in the holy Fire for magic purposes. 
 If the remains of offered children were collected in 
 this box then it is clear how out of the tightly-closed 
 space the pestilence really could break forth when a 
 Roman Soldier opened the receptacle in the temple 
 of Baal-Chomaeus. Ammian seems really to refer 
 to this : Milites fanum scrutantes invenere foramen 
 angustum \ quo reserato, ut pretiosum aliquid inveni- 
 rent, ex adito quodam concluso a Chaldaeorum 
 arcanis labes primordialis exsilivit, qua insanabilium 
 vi concepta morborum eiusdem Yeri et Marci Anto- 
 nini temporibus ab ipsis Persarum finibus ad usque 
 Rhenum et Gallias cuncta contagiis polluebat et 
 mortibus . — Movers, 357. 
 
 A man of the house of Loi 1 married a daughter of 
 Loi (Kronos, Saturn). — Exod., ii. The Hebrew 
 Saturn was Eloi.* Eloim were the priests of Saturn 
 or Levites. — Spirit-Hist., 85, 314. The Greek Helloi. 
 
 His name, Mas^. — Exod., ii. 10. MAZeus is the 
 Phrygian Jupiter. — Spirit-Hist., 74. 
 
 A Good and Powerful "Man" among the Phry- 
 gians whom some call MASS-es. 2 — Plutarch, de Iside. 
 xxiv. This is Manes. — Ibid., xxiv. 
 
 Gen., xxxv. 20. Who has not hoard of the pillars of Archalcs, the Phoenician 
 God. — Spirit-Hist., 113, 199, 120. L:cob sets up a pillar because he had seen 
 God; he sets up a pillar on the tomb of Israel-Hercules. 
 
 1 Euhemerism. 3 The desert of Amasia. — Kiebuhr, II., 54. 
 
170 SOD. 
 
 MOSah, Mouses, Mouses, MUSaius, Musaeus. Com- 
 pare the names Amasa, 2 Sam., xx. 4, MASs-es (the 
 god MANis, whom Euhemerism calls an ancient King) • 
 imaz "shining," Richardson's Persian and Arabic 
 Diet. ; AMAziah, king of Judah, IAmus and MUS, 
 sun-gods ; AmasIs, the Egyptian king ; MESsa a city, 
 Muller's Dorians, I. 248 ; the fountain of MESSeis or 
 Huperia, Iliad, vi. 456 ; MASa, king of Moab, 2 
 Kings, hi. 4 ; Masses is Adonis, the God of the 
 Resurrection. — Compare Movers, 487 ; Herod., I, 94 ; 
 iv. 45 ; Plutarch, de hide, xxiv. Mo&iah. — Nehem., 
 xii. 40. MASmarc. — 1 Esdras, viii. 43. EMEsa 
 (Amas) in Sufm, famous for its Sun-temple. -Cities 
 bore deity-names. — Spirit- Hist., 74. 
 
 "Abel (Hebel) and Seth are Mosah, Moses." — 
 Kabbala Benudata (Int. in Sohar), II. p. 305. Sad 
 (Seth) is the Sun in Chaldee. — Burdens Josephus, II. 
 208, note. El Sadi (Shaddai) is therefore God the 
 Sun. Moses is Thoth, the Divine Wisdom euhemer- 
 ized, the Solar Intelligence, "the Author of the 
 L&w^—Spirit-Hist., 74, 260, 224, 257. 
 
 Josephus uses the name Amos for Amon. — Burdens 
 Whiston's Josephus, II. p. 180. Mosah is evidently 
 Amon, the God of Wisdom, the Egyp to-Phoenician 
 Thoth- Amon-Horammon-Hermaon-fiermes. The laws 
 of Minos, Menu, Moses. 
 
 According to Diodorus, I. 16, Hermes was the 
 Sacred Scribe of Osiris, and, having invented lan- 
 guage, music, letters, the gymnastic art and astrono- 
 my, accompanied his Master in his progress over the 
 world and communicated these inventions wherever 
 he came. Thoth (Hermes) appears to have been 
 especially the Symbol of. the knowledge possessed by the 
 sacerdotal caste in Egypt, which was comprised in 
 
GENESIS. 171 
 
 forty-two Books of Hermes and included, besides 
 sacred literature proper, astronomy and geometry. — 
 Kenrick, I. 358, 359. Mazeus, Mosah, is the God of 
 the priestly wisdom. 
 
 The origin and preservation of the Sacred Litera- 
 ture, among the Phoenicians (Hebrews) as well as 
 among the Babylonians, were enveloped in many 
 myths. — Movers, 101. 
 
 "Hermes, the God who presides over language, 
 was formerly very properly considered as common to 
 all priests ; and the power who presides over ' the 
 true science concerning the gods' is one and the same 
 in all (universis). Hence our ancestors dedicated to 
 Him the inventions of their wisdom, inscribing all 
 their own commentaries with the name of Hermes.' 7 
 Iamblichus, de Mysteriis, 1. 1. Hermes drew up Com- 
 mentaries from Noa (Kuh), the Father of all the 
 Chamephi. — Scheible, 26 ; P citric. V or rede uber Herm., 
 §§ 36, 37. Hermes was regarded as a veritable man. 
 — Scheible, 27. Canaan is Hermes, I amies (Ianus) 
 and Mercury. — Ibid., 24, 25 ; Borr. de Ort. et Prog. 
 Chem., 53-55. The Egyptian priests named MosaA 
 Hermes, on account of his interpretation (Auslegung) 
 of the holy writings. — Scheible, 30 ; Borrichius, 45 ; 
 Artabanus in Eusebius, praep. Ev. 9. 
 
 When we consider the Wisdom of Moses and that 
 it was a Revelation to men (like the laws of Thoth in 
 Egypt), it is obvious that it is the teachings of Hermes 
 (the Divine WISDOM) to the priests which we reve- 
 rence in the Mosaic Law. Hermes was Inventor of 
 Music, like Mus-aeus, Moses. — Borr. Hermet. Aegypt. 
 Sapient. 8 ; Scheible, 32. 
 
 Taaut, whom the Egyptians surname Thoth, sur- 
 passing in wisdom all the Phoenicians, first set in 
 
172 sod. 
 
 order what pertained to the worship of God, out of 
 the ignorance of the herd into scientific practical skill ; 
 to whom, after very many generations, a god Saur- 
 moubal and Thouro, She who was afterwards named 
 Chrousarth, succeeding, brought to light Taaut's the- 
 ology which had been concealed and covered up with 
 allegories. — Porphyry; Eusebius, I. x. ; Orelli, Sanch., 
 42. " Iamblichus says ; Verily this way, which leads 
 to God, Mercury has taught and written ; but the pro- 
 phet Puthzs (priest of Phut) has accordingly explained 
 and translated the same for the king Ammon, which 
 he had found in the sanctuary, written with hiero- 
 glyphic letters in the Egyptian city named Sain 
 (San, Sun). — Patricius, Vorrede, § 83. Lactantius 
 (Book I.) says : Hermes, although a maw 1 , yet the old- 
 est and most experienced in all learning, so that the 
 knowledge of many subjects and arts has given him 
 the name Trismegistus. He has written Books, and 
 very many to be sure, which belong to the knowledge 
 of divine things, in which he confesses the majesty 
 of the great and Only God, and calls Him, by such 
 name as we, God and Father. — Borr. Hermet. Aegypt. 
 Sapient., 4. Lactantius (Book, iv.) says : I doubt not 
 that Trismegistus reached the truth, who has written 
 much about God the Father as well as about the Son, 
 which is contained in the holy Mysteries. — Ibid., 4, 
 18." — Scheible, 57. The rod of Mercury was entwined 
 with serpents ; but that of Mus (Iamus, lama) becomes 
 itself a serpent in the sight of Pharah. Mashi, Jus- 
 tice, is the Goddess of Masses or Muses the Law- 
 giver. Moso, a Hebrew Woman, was authoress of 
 the Hebrew Laws. — Suidas. 
 
 During the Babylonian Captivity the Hebrews had 
 
 1 Euhemerism. 
 
GENESIS. 173 
 
 forgotten their mother tongue, and the Writing had 
 to be explained to them in Aramean. Yet the Holy 
 Writing still sustained itself among the little pro- 
 phets who appeared at that time ; but it sunk in the 
 schools which, after these, were founded by the Ta- 
 haim, the authors of the Mishna. Gradually the 
 Aramean also was spoiled by admixture with the 
 Hebrew, and out of this mingling (to which were 
 added elements, although few, of the language of the 
 Eomans, who were the masters, of the Greeks, who 
 were the neighbors, of Palestine) proceeded the so 
 called Jerusalem Dialect, the language of the Talmud 
 and Sohar. 1 After the completion of the Talmud, 
 towards the 6th century, this dialect also disappeared 
 and Jewish writers used sometimes Arabic, some- 
 times a Hebrew which was more or less pure. — Franck, 
 74, 75. 
 
 The author of the second Apocryphal Book of 
 Esdras says that Ezra restored the whole body of the 
 scriptures, which had been entirely lost. — Home's In- 
 troduction, II. 290 ; 2 Esdras, xiv. 21, 22 ff, 42, 44- 
 46. 
 
 And when thou hast done, some things thou shalt 
 publish, and some things thou shalt show secretly to 
 the wise ! 
 
 In forty days they wrote two hundred and four 
 Boohs. 
 
 But keep the seventy last, that thou mayest deliver 
 them only to such as be wise among the people. — 2 
 Esdras, xiv. 26, 44, 46. 
 
 Here we , have the esoteric (Mysteries) doctrines 
 and exoteric doctrines of the priesthood. The 2nd 
 Book of Esdras is prior to the Christian era. — Home, 
 
 1 Aramean-Syrian. — Franck, 76. 
 
174 sod. 
 
 II. 290, quotes Archbishop Laurence. See also 2 
 Esdras, xv, 20, 29, 30, 33, 34. 
 
 When the Jewish Highpriest Eleazar sent the Law 
 into Egypt to Ptolemy, in order that the Septuagint 
 Version might be made, he asks him when he has done 
 with it to " send it safely back to him." — Josephus; 
 Ant. xii. We must infer from this request that if it 
 was not the only copy he had, at least it was kept 
 carefully and exclusively in the hands of the priests. 
 — Nehemiah, viii. 8 ; Ezra, vii. 10, 12, 21, 23 ; 2 
 Esdras, xiv. 
 
 But as the highpriest was bringing out the gold, 
 he found the holy books of Mouses that were laid 
 up in the Temple. — Josephus, Ant., Book, x. chap. 4. The 
 Sacred Books or at any rate those of The Law were 
 entirely in the hands of the priests. This accounts 
 for the sacerdotal bias which is found in them. Ge- 
 nesis would, in its present shape, not seem to be older 
 than 200-150 before Christ ; after Herodotus, and 
 later than the Osiris-myths. It is not impossible that 
 the Old Testament was finally brought into something 
 like its present shape about one hundred and fifty 
 years before Christ, in the time when the Highpriest s 
 were the ethnarchs. — Compare Burdens Josephus, II. 
 pp. 395, 396, 390, 338, etc. A time nearer to Plato 
 would suit all the circumstances of the case much 
 better. Although it may be presumed that the Sacred 
 Books being in the possession of the priests were at 
 all times exposed to interpolations. But the Targums, 
 the Midrashim, the Talmudic originals, all tend to 
 throw the compilation of the Old Testament, in its 
 present form, further back towards the time of 
 Plato (?). Plato and his school are for us the indication 
 of the commencement a period of the highest civiliza- 
 
GENESIS. 175 
 
 tion (among the learned) which lasts to the Christian 
 Era : the Old Testament was compiled and rewritten 
 during this period, and the Xew Testament appears 
 at the close of it when the excitement of thought gave 
 birth to many Syrian and other Oriental sects. 
 
 The I am of Exodus (Ahiah) and the ™ 5v del, 
 
 yeveoiv 61 ovk e\ov i; the ETERNAL, UNBORN 1 " of Plato's 
 
 Timaeus. 27, are on the same plateau of philosophy 
 and belong to the same scale of civilization. " Zan 
 (Zeus-Deus) the Maker, who made this universe." — 
 Plato, Eutkuphron. "The Architect framed this 
 universe." — Plato. Timaeus, 29. 
 
 The Kabbalist philosophers in their Mysticism ex- 
 pounded the Holy Writ without regard to the literal 
 meaning of the Sacred Text : ;i \Yo to the man who 
 says that the Doctrine delivers common stories and 
 daily words ! For if this were so, then we also in our 
 ■time -could compose a Doctrine in daily words which 
 would deserve far more praise. If it delivered usual 
 words then we should only have to follow the law- 
 givers of the earth, among whom we find far loftier 
 words, to be able to compose a Doctrine. There- 
 fore we must believe that every word of the Doctrine 
 contains in it a loftier sense and a higher mystery. 
 The narratives of the Doctrine are its cloak. \Yo to 
 him who takes the covering for the Doctrine itself. 
 The simple look only at the garment, that is, upon 
 the narratives of the Doctrine ; more they know not. 
 The instructed (initiated) however see not merely 
 the cloak, but what the cloak covers." — The Sohar, 
 III. 152; Franck. 119. " Through this assumption 
 
 1 It is a Tvork to find out the MAKER and FATHER of this All, and, 
 having discovered, it is impossible to speak to all. — Plato, Timaeus, 78. Plato 
 here favors mystery ! 
 
176 sod. 
 
 of a hidden meaning which to the profane remained 
 unknown the Kabbalists have taken no notice of the 
 historical events and the positive laws which make up 
 the Holy Writ. 77 " Every word hides in itself a lofty 
 meaning ; every narrative contains more than the 
 event which it seems to recite. This holy and lofty 
 Doctrine is the true Doctrine." — Sohar, III. One of 
 the Fathers of the Church has the same opinion and 
 nearly the same words : "If we hold to the letters 
 and must understand what stands written in the Law 
 after the manner of the Jews and common people, 
 then I should blush to confess aloud that it is God 
 who has given these laws : then the laws of men ap- 
 pear more excellent and reasonable." — Origen, IIomiL, 
 7, in Levit. " What man of sense will agree with the 
 statement that the first, second and third days, in 
 which the evening is named and the morning, were 
 without Sun, Moon and Stars, and the first day with- 
 out a heaven ? What man is found such an idiot as 
 to suppose that God planted trees in Paradise, in 
 Eden, like a husbandman, etc. ? I believe that every 
 man must hold these things for images under which 
 a hidden sense lies concealed." — Origen; Huet., Ori- 
 geniana, 167 ; Franck, 121. 
 
APPENDIX 
 
 They built High Places of Baal, to burn their own sons in the fire as a 
 holocaust to Bol. — Jeremiah, xix. 5; Leviticus, xx. 2, 4; Micah, vi. 7. 
 
 The Old Testament in many places speaks of the Hebrew sacrifice of 
 children to Moloch, 1 much as the Mexican priests 'offered babies to 
 Tlaloo the Eain-god. In the year 169 before Christ, Antiochus Epi- 
 phanius found in the Jewish temple a man kept to be offered up. — Apion, 
 Joseph., contr. Apion, II. 8 ; Ghillany, 545, 546, 547, 549 ; II. Moses, 
 xiii. 12; EzeTciel, xx. 25; III. Moses, xx. 1 ; V. xii. 31 ; xviii. 10; Ghil- 
 lany, pp. 231, 229. Ghillany intimates that Josephus might well be 
 ignorant of it, for it happened long before his time. — Spirit-Hist., 107, 
 109, 207. At a very early period of Grecian history Bacchic festivals 
 were solemnized with human sacrifices, and traces of this custom are 
 discernible until very late. In Chios this custom was superseded by 
 anotner, according to which the Bacchae ate the raw pieces of the flesh 
 of the victim! — Anthon, 365. This was the Ox of Dionysus. 
 
 The blood of your lives will I require. — Gen., ix. 4, 5; Exodus, xiii. 
 2; Spirit-Hist., 288 ; Leviticus, passim. 
 
 There went out a fire from before Iahoh {Levit., ix. 24) ; there went 
 out a fire from Iahoh and devoured them. — Leviticus, x. 2. 
 
 Not for another's sin is the goat slaughtered to Bacchus on all altars. 
 
 — Virgil, Georg., II. 380, 881. 
 Do not immolate the goat ! — Aristophanes, Birds, 884. 
 
 The goat was the sin-offering on the Hebrew altars. — Nuinbers, vii. 
 
 "Women- colleges superintend his (the Bacchic) worship, like the 1& 
 Matrons of Elis. — Pausan., 5, 16; 6, 24, 8 ; Bachofen,±\. Compare, to 
 the same effect, 2 Kings, xxii. 14; Judges, iv. 4; 2 Chron., xxxiv. 22;: 
 2 Sam., xiv. 2 ; xx. 16. 
 
 Ye shall not use divination, nor augury! — Levit., xix. 26. Divination' 
 and augury were used, as among the Greeks and Eomans ; hence the- 
 law passed against it. 
 
 1 See Ghillany, Menshenopfer der Hebraer, 83, 490, 205 ff, 543. 
 
 12 in 
 
178 , sod. 
 
 Saol sent messengers to take Dod (David). But they saw the band 
 of the prophets prophesying, and Samoel was standing praefect over 
 them ; and there came upon the messengers of Saol the Spirit of Alah- 
 im so that even they prophesied. 
 
 Therefore Saol went thither, to Naioth in Kamah ; hut there came 
 upon him also the Spirit of Alahim, so that he went along, and pro- 
 phesied even until he came to Naioth in Bam&£, 
 
 Where himself also stripped off his clothes ' and prophesied also him- 
 self in the presence of Samoel and fell down naked all that day and the 
 whole night; therefore they say : Is Saol too among the prophets? — 
 1 Sam., xix. 20, 23, 24 
 
 In these days prophets came down to Antioch from Jerusalem ; and 
 one of them having stood up, Achabos by name, through the PNETJMA 
 (Spirit) made known that a famine was about to be upon all the world : 
 which also happened in the reign of Claudius. — Acts, xi. 27, 28. Philip's 
 four daughters prophesied. — Acts, xxi. 9. 
 
 "There are many oracles among the Greeks, but many also among 
 the Egyptians. But also some in Libya ; and in this Asia there are 
 many others which are uttered not without the intervention of holy 
 prophets. 2 But this (prophet) is himself disturbed and he himself per- 
 forms the act of prophecy to its end. Whenever he wishes to deliver 
 an oracle first he is agitated on the seat (tripod ?). And the priests im- 
 mediately lift him up. But if they do not, he sweats and is agitated 
 even to his middle. 3 But when stooping under they bring him, he 
 sweeps them along, whirling round in every way and leaping from one 
 to another. 4 Finally the Highpriest accosting asks him questions about 
 all matters. If he consents, he sweeps to the front those who bring 
 him, as if he were driving I Thus they collect the oracles of God 
 (' God^s sayings' 1 ), and they perform no religious or private act without 
 this. And he tells about the year and all its times, and when they will 
 not be. And he also speaks about the Equinoctial-point (the Statue), 
 when it ought to be absent on its travels. And I will tell also another 
 thing which he did in my presence. The priests lifting brought him, but 
 he left them down on the ground while he himself was borne alone in 
 the air!" — Lucian, iv. 280, 281, ed. Lipsiae ; Acts, ii. 17. 
 
 These statements in the first half of the second century of our era 
 throw light on the expression "filled with the Holy Ghost" — Judges, 
 xviii. 5, 18, 24 ; xiii. 25 ; xv. 14; I. Sam., x. 10 ; Daniel, v. 11 ; Haggai, 
 I. ; ZachaHah, I. ', I. Sam., vi. 2 ; xv. 26 ; II. Kings, xxi. 10 ; II. Ghron., 
 
 1 " But clothes belong to the irrational part of the animal, which overshadow 
 the rational part." — Philo Judaeus, On the Allegories, 2nd, xv. ; Bohn. 
 3 J. Samuel, x. 6, 10 ; Isaiah, xxviii. 7. 
 
 3 And the Spirit rested upon him.— Numbers, xi. 26 ; xii. 6 ; Judges, xv. 14 ; 
 vi. 84; 1. Sam., xix. 20; /. Kings, xviii. 4. 
 
 4 Acts, xix. 16 ; Amos, iii. 7 ; Hosea> ix. 7 ; Isaiah, xxviii. 7. 
 
APPENDIX. 179 
 
 xviii. 5 ; Mark, i. 12; Luke, i. 67. There were prophets on both sides 
 of Mount Lebanon, as well as in Greece and all the countries of the East. 
 Jugglery undoubtedly lent its aid to the priests who sought to strike the 
 fancy of the ignorant and the superstitious. The ancient jugglers were 
 very skilful.— Bekker's Charikles, 86, 87, 153, 154 ; Josephus, Ant., II. 
 5 (xiii). It is said that the trick of turning a walking stick into a snake 
 is still practised in Egypt, as in Exodus, vii. 11. The words "Pharoh 
 hardened his heart" 1 only mean that he understood what the priests 
 were doing and would not submit to ecclesiastical dictation. — Burdens 
 Josephus, vol. I., p. 130. 
 
 The peophets prophesy falsely and the priests hear rule by their 
 means. — Jeremiah, v. 31 ; vi. 13. 
 
 Then said Iahoh unto me, the peophets prophesy lies in my name. — 
 Jeremiah, xiv. 14. 
 
 Among the Byblians, at the temple of the Lebanon Yenus, verily the 
 statues sweat and are agitated and utter oeacles ; and often there was 
 a cry in the naos, when the temple was locked up, and many came ! — 
 Lucian, iv. 264. 
 
 " If any one of these (priests of Byblus) should "behold a corpse, that 
 day he stays away from the temple ; but the next day but one he goes, 
 after having pueified himself. And among them all the relatives of the 
 corpse (are unclean and) shun (the temple) 2 ; after thirty days, and hav- 
 ing shaved their heads, they enter. Before doing this it is unholy for 
 them to go in." 3 — Lucian, iv. 285, 286, de Dea Syria. 
 
 "And swine alone they esteem unclean; 4 they neither sacrifice them, 
 nor eat them! 5 Other nations consider them not unclean but sacred. 6 
 And they sacrifice oxen and cows" and goats and sheep. And of birds 
 
 1 " I am not unacquainted with the arts of the Prophets, by the race of 
 whom I have long since been made the subject of barter and traffic." — 
 Sophocles, Antigone, 1034; Buckley. 
 
 2 Numbers, xix, 11 ff; Leviticus, xxii. 4. The Persian Highpriest must not 
 touch anything impure.— Univ. Hist., v. 164. The Hebrew Highpriest was 
 not allowed to go to a dead body. — Josephus, Ant., Ill 10. All persons who 
 had been engaged in funerals were considered polluted and could not enter 
 the temples of the gods till they had been purified. — Anthon, Diet. Greek and 
 Roman Ant., 458 ; see also Euripides, Hippolyt., 1437 ff; Alcestis, 22 ff. 
 
 3 Levit., xxi. 11, 12 ff; Numbers, xix. 11, 12 ff. 
 
 4 Devoted to the Infernal gods. — Movers, 452. 
 
 The Persian Sacred Books give the distinction into clean and unclean ani- 
 mals. They considered the swine sometimes clean, sometimes unclean. — 
 Spiegel, II. xliii. ; Leviticus, xi. The Persians worshipped God. — Univ. Hist, 
 v. 158 ; Spiegel, II. ci , cii. 
 
 6 These Byblians are pure Jews. 
 
 6 Isaiah, lxvi. 17. 
 
 7 Levit., xxii. 28, 27. 
 
180 sod. 
 
 the dove seems to them a thing most sacred, 1 and they do not think it 
 right to handle them. But if unintentionally they should touch them 
 they are unclean that day. — Lucian, iv. 286. 
 
 When one of the Galli dies they keep away from the temple seven 
 days. — Lucian, iv. 285 ; EzeMel, xliv. 26, 27. " It is not right for the 
 impure to touch the pure." — Plutarch, de Iside et Osiride, iv. There- 
 fore the Egyptian priests wore linen hut no wool. " Woollen clothes 
 are not worn into the temples, nor are they bueied with them ; for it is 
 ' not holy ' (impure). And in this they (the Egyptians) agree with 
 what are called the Orphic and Bacchic ceremonies, which are the 
 Egyptian and the Pythagorean. For it is not holy that a partaker in 
 these Mysteeies should he huried in woollen garments. And there is a 
 SA.CEED stoey told about them." — Herodot., II. 81. 
 
 " The Egyptians consider the swine an unholy animal." — Plutarch, de 
 Iside, viii. But they sacrificed and ate a pig once on the Eull-moon, 
 saying that Typhon (the Devil) chasing a pig at full-moon found the 
 wooden ark in which the body of Osiris lay. Others said that this was 
 not heard correctly. The Egyptians considered the ass not a puee but 
 a demoniac animal.— T Pe Iside, xxx. 
 
 Many priests are pointed out by the Byblians ; more than three hun- 
 dred came to the THusia (incense-sacrifice in the temple at Byblus) when 
 I was present. — Lucian, iv. 282. 
 
 Jerusalem had 1760 for the temple. — 1 Chron., ix. 13. There were 
 212 porters in the gates of the house of Iahoh. Some of them kept the 
 fine flour, oil, wine, incense,- etc. Of course these 1760 priests were not 
 all assembled on ordinary occasions, but they relieved one another in 
 smaller divisions. — 1 Chron., ix. 25; Lulce, i. 5, 8-10; 2 Chron., viii. 
 14; xxvi. 17. 
 
 Perfumes are burnt and sacrifices made by us to Thee, Kronos 
 (Saturn)! — Lucian, Ta pros Kronon, 1. The Hebrews burned inoense 
 to the Brazen Serpent (Saturn). — Spirit-Eist., p. 226 ; 2 Kings, xviii. 4. 
 
 And the clothing of all the priests at Byblus is white (linen) ; and 
 they have upon the head a pilos (ball, turban ?). 
 
 And a new Highpriest follows every year (at the temple in Byblus). 
 He alone wears purple and is crowned with a golden tiara (like the 
 Hebrew Highpriest). Divine Service is performed twice every day to 
 which all (priests ; or people ?) come. To Deus indeed they ourn incense 
 quietly, 2 neither singing nor flute-playing ! ! ! But whenever they 
 
 1 Leviticus passim. 
 
 2 1 Chron., ix. 29 ; 2 Chron!, xxvi. 16 ; Luke, i. 10. Jeremiah, vii. 9 ; 2 
 Chron., xxviii. 3 ; Isaiah, lxv. ; Jeremiah, xi. 13. 
 
 On the Incense-altar at Babylon at the great feasts of Bel a thousand talents 
 of incense were consumed yearly, just in the same way that the Persians offered 
 to Mithra ! — Movers, 181 ; Herod., vi. 97; i. 183. The Persian priests dressed 
 in white, like the Hebrew priests. 
 
APPENDIX. 181 
 
 begin to Hera (the Lionr-goddess, the Queen of heaven) they both sing 
 and play the flute and jingle bells. And about this they could not tell 
 me anything clear ! — Lucian, iv. 282, 283 ; see Home's Intr., II. 114 for 
 some of the same things among the Jews. The Jews waited outside 
 praying, while Zacharias, the priest, was to burn the incense on the 
 incense altar inside of the temple. — Luke, i. 10. 
 
 " Outside of the temple (in the court of the temple at Byblus) lies a 
 great altar of brass." — Lucian, iv. 281. Hecataeus, speaking of the 
 temple at Jerusalem, says : In this enclosure is a quadrangular altar of 
 un wrought stone. Its sides are twenty cubits long and its height is 
 twelve cubits. Near this altar is a great edifice (the temple) in which 
 there is an altar and a golden candlestick. The light is not extinguished 
 day or night (as in Phoenicia). The priests are employed therein night 
 and daj.—Jahn, Hist. Hebr. Com., 177 ; Spirit-Hlst., 113, 300, 301 ; 
 Paul, Epist. to Heb., ix. 2. 
 
 The seventh day was sacred to Saturn throughout the East ! — Spirit- 
 Hist., pp. 36, 35. 
 
 Kemember the sabbath day to keep it holt! — Fourth Commandment. 
 
 Where kings observe the sabbata-FEASTS with naked foot 
 
 And an ancient clemency is indulgent to old pigs. — Juvenal, vi. 158, 159. 
 
 Take thy shoes from off thy feet. — Exodus, iii. 5 ; Ovid, Fast, vi. 397. 
 
 The covenant of Deus! — Iliad, iii. 107; Genesis, vi. 18. Josephus 
 mentions Ptolemy's "piety towards God" a "crown of gold dedicated 
 to God" by Antony's lieutenant, and a "hecatomb of sacrifices offered 
 by Agrippa to God /" — Josephus, Ant., xii. xvi. ; Wars, i. Agrippa 
 took Iachoh for Saturn, or Zeus. 
 
 The Sacra pro montibus (?) appear in lumbers, xxviii. 3, 6, in the 
 holocaust for the hills. Again they appear in Deuteronomy, xxxiii. 15, 
 in the primitiis montium oriontis (of the rising Sun), and in the pretiosis 
 collium aeternitatis (Oulom). — Schmid. So, in the Zendavesta, the 
 mountains are sources of water, and endowed with pure radiance. — 
 Spiegel, Avesta, 141, 10, 42. 
 
 And if thy brother that dwelleth by thee be waxen poor and be sold 
 unto thee, thou shalt not compel him to serve as a bond-servant : but as 
 an hired servant, as a sojourner. — Leviticus, xxv. 39, 40. Compare with 
 this the early Eoman custom of imprisoning their debtors in the ergus- 
 tula to work out the debt. 
 
 According to the Law of Moses the priests' bodies must be without 
 blemish. The same law obtained at Athens. — Burdens Josephus, II. 
 501. 
 
 With the Greek Gerousia, the council of Elders or Senate, compare 
 the Seventy Elders of the Hebrew Senate. 
 
 The Hebrew Ark was a box or miniature temple overlaid with gold 
 like the arks or boxes of the other gods. — Hebrews, ix. 4; Spirit-Hist. 
 of Man, p. 262. 
 
182 sod. 
 
 Invoke ZAN (Zion's Jove) the Lord of oaths (Covenant-god). — 
 Sophocles, Philoct., 1324. 
 
 lahohis the God who covenanted with Abram. — Gen., xvii. 2, 7. 
 
 The hand to IAH's throne ; Let there be war with Amalak, from one 
 generation to another. 
 
 Abraham planted a geove and invoked Iahoh, Al, Oulom (God of 
 Time).— Gen., xxi. 33. 
 
 Consecrates o his Fathers' God (Dii) altars and the foliage of a sacked 
 grove. — Sophocles, Trachin., 754. 
 
 The leafy geove of the God . . . impervious to the sun. — Sophocles, 
 Oedip. Col, 674. The geove of Iuno (the Queen of heaven). — Varro, 
 de lie Rust., III. vi. 
 
 Thou shalt not plant for thee a geove (asheeah) near the altar of 
 Iahoh thy Alahi ! 
 
 Neither shalt thou erect a statue! — Deut., xvi. 21, 22. 
 
 Groves surrounded the altars of Baal and Astarte in Israel, the tem- 
 ples of Syria, Greece, Italy, Palestine, etc. Images also were found 
 everywhere except in Persia ; hence the prohibition in later times by 
 the Hebrew Laws. 
 
 The Hebrew priests were the judiciary. — EzeTciel, xliv. 24; Deut. xvii. 
 8-12 ; Josh., xx. 6. In the Hebrew commonwealth every city had its 
 elders who formed a court of judicature with a power of determining 
 lesser matters in their respective districts. — Jennings, 21. Jehosaphat 
 set of the Levites and of the priests, along with the chief of the Fathers 
 of Israel, for the judgment of Iahoh and for lawsuits. — 2 Ghron. xix. 8. 
 In the most ancient Roman law the judges were the priests (pontifices) 
 in all matters of law, which were placed under religious protection. The 
 king was the pontifex maximus (High Priest). — Puchta, Institutionen 
 des Rom. Rechts, I. 141, notes. 
 
 Thou shalt set up geeat stones and plaster them with plaster. 
 
 And thou shalt write upon them the words of this law. — Deut., xxvii. 
 2, 3. See Levit., xxvi. 1 ; Numb., xxxiii. 52. 
 
 This is the way the laws and other 'records were kept in Phoenicia; 
 for Philo's Sanchoniathon claims to have been compiled from " the pil- 
 lars." It was also a Greek usage. 
 
 "What have you determined to inscribe upon the stele concerning the 
 covenants. — Aristophanes, Lysistr. Bothe, 483 ; Deut. xii. 3 ; Josephus, 
 passim. These steles, slabs, tables, pillars or stones are mentioned in 
 Movers 104, 107, 124, in Syncellus, p. 72, and in Sanchoniathon, pp. 4, 6. 
 rag kv rolg lepolg avaypafyag, to, airb rtiv ddvruv evpe&evra diroitpv^a 'Auovveuv 
 ■ypau/mra, singillatim Kocjioyoviav Taauti (qui Aegyptiis Thoth, Graecis 
 Hermes), and other commentaries by him (Thoth), by which commentaries 
 Huetius understands the Boohs of Moses. — Orelli, p. xii. The Amouneon 
 are the Hammanini or Sun-pillars. See Movers, 344-346, 294. 
 
 In Egypt the saceed eecoeds were lodged in the temples. — Univ. 
 Hist., v. 293 ; Diodor., xvii. 564. Another Hercules is said to have 
 
APPENDIX. 183 
 
 been born from the Nile, 1 an Aegyptian Hercules who, they say, com- 
 posed Phrygian letters / a — Cicero, de JiT. D., III. 16. The pillars of Her- 
 cules are the Aramunim. — Movers, 346, 98. 
 
 Calmet observes that the Jews always made two new-moons for every 
 month ; the first was the last day of the preceding month ; and the first 
 day of the month was the second new-moon. — Home, II. 74. Compare 
 the last day of the Greek month, belonging to the Old and New moon : 
 ivy Kai via. 
 
 The Persians employ the expression "*the Law" (the Religious Law} 
 exactly like the Jews. — Spiegel, Avesta, II. 145. 
 
 For the Holt (One) did I bold Thee, MA2DA-Ahura, 
 
 Since I have first seen Thee in the Origin of the world, 
 
 Since Thou causest that the acts and prayers find their reward, 
 
 Evil for the wicked, good blessing for the good. 
 
 Whom has Mazda ordained as the Protector of such as I, 
 
 When the Evil (One) selects me for his vengeance ? 
 
 Whom else but Thee, the Fire and the Spirit (Matthew, iii. 11), 
 
 Through the acts of both of whom purity is multiplied ? 
 
 This help for the Law say to me. — Yacna, xlii. 5 ; xlv. 7. 
 
 Thou art then the Hallowed in heaven ! 
 
 Who hast created for us the Cow as a helpful gift — Yacna, xlvi. 
 3 ; see Lord's Prayer. 
 
 Even in little things man desires purity, 
 But in the great, if he can, the bad wishes evil ! 
 That which is the best, ^penta-Mainyu, 
 Mazda- Ahura, give unto the pure. 
 Against his will the Wicked (One) takes part 
 In his works, He who comes from the dwelling of 
 Akomano (Akmon, Chamman). — Ya$na, xlvi. 
 I desire for me (that) by which one in goodness to thy kingdom (comes), 
 May we evermore be loved! — Yacna, xlviii. 
 
 Thy praise, Mazda, will I declare with my mouth 
 
 So long, Asha, as I can and am able ! — Yacna, xl, Spiegel. 
 
 1 Mams, Masses, Moses. 
 
 * The third Hercules is from iDAean digits (the Mysteries). To him they bring 
 Sacrifices to the Dead! — Cicero, K. D., III. 16. Cry out the Musion Wail ! 
 —See above, p. Ill, 112, 94. 
 
 Misor (Mus, Musa&, Osiris) is the Older Taaut or Hermes. — Movers, 653. 
 According to the Phoenician Sanchoniathon Misor is father of Taaut the Law- 
 giver ; just as the Logos endiathetikas is, mythologically, a father of the Logos 
 proforikos.— Philo, ed. Orelli, p. 22 ; Movers, 653. Misor seems to have given 
 his name to Misraim, Egypt. 
 
184 sod. 
 
 While the New Testament records the prevalent belief in demons or 
 devils the incessant mention of devs (evil spirits) in the Avesta of the 
 Persians leaves Judaism far behind. — Spiegel, II. 74, 85, 120. The de- 
 monology of the Babylonians made up a very important part of their 
 Secret Doctrine. — MiXnter, 93. They had magic formulas, invocations 
 of the demons. — IMd., 94. Simon Magus and the New Testament 
 passim ! 
 
 If the Jews attached importance to purity, it becomes a nuisance by 
 the abundant mention of it in the Persian Liturgy. The Persians had 
 their month-feasts, their full-moon and the new-mqon like the Hebrews ; 
 also their year-feasts. — Spiegel, Avesta, II. p. 60. "With the Hebrew 
 Hebers, who were fire-worshippers, compare the Persian Ghebers (fire- 
 worshippers). 
 
 Happy is the man to whom thou comest mighty, O Fiee, Son of 
 Ahura-Mazda! — Yacna, xxxvi. 4. 
 
 The termAlohim means primarily the "Gods," just as the Eomans 
 used this expression. Secondarily, it means God: following a Hindu or 
 general Oriental doctrine, that "in Him the Gods stay all together," 
 and are but His Powers. — Compare Spirit-Hut., 313, 333. 
 
 Thou shalt not speak ill of the gods (ALAmm, Theous), 
 
 And the prince (Nasia) in thy people thou shalt not execrate ! 
 
 — Exodus, xxii. 28 ; Hebrew and Septuagint Scriptures. 
 
 Let no one blaspheme the gods, whom other cities esteem ! — Josephus, 
 Ant., iv. 8; contra Apion, II. It is evident that Josephus has helped 
 out the Old law by a commentary. 
 
 Get up, make for us ALAHim (gods) who may go before us ! — Exodus, 
 xxxii. 1 ; Spirit-Hist., 113. 
 
 Before the Persian army was carried, on silver altars, " the sacked 
 and eteejSTAl Fiee" attended by the Magi singing hymns. 1 — Univ. Hist., 
 v. 301 ; Arrian, ii. 6 ; Curtius, iii. 8. 
 
 1 will draw nigh unto the central shrine 
 
 Where stands the God of Light, 
 
 And the blaze of fire that hath been called imperishable ! 
 
 — ^Eschylus, Choephorae, 1040 ff. 
 
 The fiee shall ever be burning on the altar : it shall nevee go out ! 
 — Leviticus, vi. 13. 
 
 1 Then came the chariot of the God of Heaven (Sol-Saturn or Ahura-Mazda) 
 which the Horse of the Sun followed. — Univ. Hist, V. 301. Ahura-Mazda's 
 body is the Sun (Mithra). — Spiegel, Avesta, II. 13*7 ; Spirit-Hist., 144. 
 
 " He worships, or recognizes, as God, the Being who is manifest in the sun, 
 him who is apparent in lightning, in the ethereal elements, in air, in fire, in 
 water, in a mirror, in the regions of space, in shade, and in the soul itself." — 
 Cokbrooke, Religion of the Hindus, 38 ; see Psalm, exxx. 
 
APPENDIX. 185 
 
 Let the Vestal Viegixs preserve the Eteenal Fiee of the public 
 fiee-altae. — Cicero, de Legibus, ii. 8. 
 
 Egyptian Book of the Dead. 
 
 Thus speaks Osiris, Iff. N*., the Justified, Saved : 
 
 I am the Creator who has made the heaven, who has framed the 
 manifold lights which illuminate the earth, the Framer, the Producer 
 of all those Powees, the Father of the gods; the Creator, the eye-radianfc 
 Lord of Life, who has brought up the other gods. 
 
 Praise to your Face, ye Lords, ye many Powees who purify me, who 
 guard and walk through the houses of devotion ! Praise to your Coun- 
 tenance, ye Lords of endless times ! To the shining Weaver of the ra- 
 diant gods and the Powers that shine in the morning, the governors of 
 the house of offering, as well as to the mighty and powerful Chief who 
 over them is Lord in wisdom. 
 
 Praise to your Countenance, ye Lords, ye holy gods who are gathered 
 as pure and eternal leaders and judges of the worlds, and ye other gods, 
 ye possessors of the divine habitation in the land of heaven, in your 
 home! 1 — Todtenbuch, cap. 79. 
 
 1 " The worship of angels." — Paul, Col., ii. 18 ; 2 Kings, xxi. 5 ; xxiii. 5 ; 
 Zeph., I. 5; Gen., xxviii. 12; xxxii. 1, 2; 1 Kings, xxii. 19; xx. 10; xix. 2; 
 Bent, iv. 19; xvii. 3; xxxiii. 2; Isaiah, xxi v. 21; xxxiv. 4; Romans, viii. 
 38 ; Jeremiah, viii. 2 ; Dan., iv. 10, 14 ; Spirit-Hist., pp. 311, 355. The Per- 
 sians worshipped angels, Stars, etc. — Hyde, 122, 126, 241 ; 1 Peter, hi. 22. 
 
 The most sacred company of the Stars ; ... for those who have studied 
 philosophy pronounce the Stars to be living beings. — Philo Judaeus, The 
 Planting of Noah, xxviii. ; hi. 
 
 Thou shalt not make the likeness of my servants that serve before me on 
 high! — Talmud, Tract. Avodasara, p. 42, b., transl. Br. Cruse. Compare 
 Beut., iv. 16, 19. 
 
 Thou shalt not make the likeness of any figure that is in the heaven above ! 
 — 2nd Commandment ; Hebrew Bible. 
 
 " Abram then first dared. to declare that God the Demiurg (Architect) of all 
 things is One ! And of the other (gods), if any thing is contributed (by them) 
 to (human) happiness, that each bestows (it) by the command of God, and not 
 by their own power ! And he conjectured these things from the phenomena of 
 the land and sea, and from those of the sun and the moon, and from all those 
 things which take place in the sky .the celestial phenomena). For if the 
 power were in them, then they would attend to good order among themselves. 
 But they are evidently wanting in this, and the things which they co-operate in 
 for our greater good, (they do it) not of their own authority, but they confer 
 benefits by the power of Him who directs ; to whom alone it is right to render 
 honor and thanks !" — Josephus, Ant., I. 8. 
 
 Whoever finds instruments, and upon them representations of the sun 
 moon, serpent, must cast them into the Salt Sea (Dead Sea). "Rabbi Salamon 
 
186 sod. 
 
 The lofty mansions where Orion or Sirius dart from their eyes the flaming 
 rays of fire ! — Euripides, Hecuba, 1100, Buckley. 
 
 I am the Creator of the other gods, shining in the firmament which 
 girds the lands round. Sing, ye men, the splendor of my works with 
 songs, also the Leaders and the Children of the gods, who walk in the 
 space of the " Girdle of Osiris" l N". N"., in the windings of their way, 
 ascending and going down according to different decrees ! I am the 
 Preserver of men, the Sun-god who moves around in the circle of 
 heaven, the shining King of life, Osiris, whom the evil-doers fear one 
 day as well as all days, who has animated the Indian Bird (Phoenix), 
 the Son of Osiris N". N"., the Justified, Saved. The God of the universe 
 is pleased with life ; Osiris N". N"., the Justified* Saved, enjoys himself 
 just as you enjoy life. I am the Shining, Kesplendent, in the house of 
 prayer of the gods at On (Heliopolis). 
 
 Discourse of the Illustrious who makes his enemies blush, the God who 
 lias created the worlds. 
 
 There is a Judge of men, whose arm is strong; who illuminates with 
 his beams. 
 
 I am the Sun-god shining in the firmament, who puts his enemies to 
 shame, even the mighty one and the leader of the people. I judge the 
 lord of the royal diadem, both the illustrious and the obscure man who 
 walk in my light ; as well the beggar as him who is like me in might. 
 
 Therefore destruction to the people of sinners which is unlike me, and 
 also to the leader of the people ! 
 
 Duration is to me with Horus, Labor is to me with Ptah, Eeverehce is 
 to me with Thoth, Might is to me with the creative deity. I walk upon 
 my feet, my words come out of my mouth. 
 
 Fear, Adore ! No one is like to Me, not even the leaders of the peo- 
 ple. — Booh of the Dead; Uhlemann. 
 
 I am the Chastiser of those who touch (attack) the life of the oon- 
 
 ben Gamaliel says : If they are upon valuable articles they are forbidden ; if 
 on common, allowed! — Mishna, Avodasara, text; transl. Dr. Cruse. 
 
 From the angels come forth stars and planets and " whirls of flame" and 
 " governing dots 1 ' which are the heads of stars, among which many are stars. 
 . . . Each star, since it has the alphabet per se, and one name, has dominion 
 with its angels over itself (in ipsam). — Intr. inSohar, Kabbala Denud., II. 325. 
 
 He thought that the Sun, bringing the Moon with him, and the (eleven) 
 other Stars (that receive their power from the Sun and Moon) came down 
 upon the earth and adored him. — Josephus, Ant., II. 2; Gen., xxxvii. 9. 
 
 The Kunetes (Corybantes) are said to surround and to dance around the 
 Demiurgus of " wholes" (planetary spheres), when He was unfolded into light 
 from Rhea. — Proclus in Plat. Theol., vi. 13 ; v. 9 ; Iamblichus, de Myst. t 
 185, Taylor. 
 
 1 The Twelve Signs of the Zodiac. 
 
APPENDIX. 187 
 
 seceated, who touch the life of the illustrious, who infringe the laws of 
 men, who rise up against the holt. — Boole of the Dead, 65 ; {Thiemann, 
 iv. 260. 
 
 The princes of heaven all daily behold the glory of the King's Crown 
 upon the head of Thee the Mighty Prince, which is the Crown of Power, 
 which is the Crown of the Endurance of thy Government, an image of 
 thy might. 
 
 Songs of praise to the Creator of Egypt and of the shining bark of the 
 Lord (the Sun). Make those to fear, who hate thee, make thine enemies 
 to blush, Lord and Prince of the very shining Star-house ; Thou who 
 hast joined together thy plantation, Thou who seest the murderer of thy 
 child of man, the righteous. Let me go to Thee ; Unite me with Thee; 
 Let me look upon thy Sunlight, King of the universe ! 
 
 Praise to thy Face, Beaming Light in the firmament, to Thee, to the 
 shining Lord of thy heaven's bark, to the Creator and Ruler who renders 
 justice to all men, who delight to see Thee walking in thy web of 
 splendor. 
 
 SUPEESCEIPTION. 
 
 Song of praise to the creative Sun-god, the Father of the worlds. 
 
 Praise to thy Face, Glorified (Illuminated) ! To the Creator and 
 Framer, the Prince and Former of the other gods. 
 
 Thou gavest the goods of Egypt in rich plenty to the Osiris N". 1ST., the 
 Justified, Saved/ 
 
 Praise to thy Face, Glorified ! To the Prince of princes who hast 
 founded the plenitude of the earth's circle. 
 
 Thou gavest the goods of Egypt in rich plenty to the Osiris K K, the 
 Justified, Saved! 
 
 Praise to thy Face, Lord of the gods in heaven, Thou who hast filled 
 the Star-house with His good things (blessings). 
 
 Thou gavest the goods of Egypt in rich plenty to the Osiris N". K, the 
 Justified, Saved! 
 
 Praise to thy Face, pitying shining Prince, who has kindled up the 
 glory of Adon-Ra ! 1 
 
 Thou gavest the goods of Egypt in rich plenty to the Osiris K N"., the 
 Justified, Saved ! 
 
 Praise to thy Face, great mighty Author of the gods, the children of 
 Typhe (Heaven), Prince of the Star-house. 
 
 Thou gavest the goods of Egypt in rich plenty to the Osiris 1ST. K, the 
 Justified, Saved! 
 
 Praise to thy Face, shining Prince of the Star-house, who breakest in 
 pieces the locks of the doors of the powerful. 
 
 Thou gavest the goods of Egypt in rich plenty to the Osiris 1ST. N., the 
 Justified, Saved ! 
 
 1 God the Sun. Adon ef-hra=tke shining Lord.— Uhlemann. 
 
188 sod. 
 
 Praise to thy Face, to the Loved of the gods, to the Author and Pre- 
 server of human laws, God the Creator of the worlds. 
 
 Thou gavest the goods of Egypt in rich plenty to the Osiris N. K, the 
 Justified, Saved! 
 
 Praise to thy Face, Wise Eegent ! To the Builder of his renowned 
 habitations, to the Prince who has formed the Star-house for his many 
 Servants. 
 
 Thou gavest the goods of Egypt in rich abundance to the Osiris ST. N., 
 the Justified, Saved ! 
 
 Praise to thy Face, to the Mighty, Exalted, Thou who puttest thine 
 enemies to shame, who dost overturn their habitations. 
 
 Thou gavest the goods of Egypt in rich abundance to the Osiris N". N"., 
 the Justified, Saved ! 
 
 Praise to thy Face, 0, Feared ! Thou destroyest the disciples of the 
 Liae (the Devil) which fail in bringing offerings and presents ; thou 
 hatest the residences of the tyrants. 
 
 Thou gavest the goods of Egypt in rich plenty to the Osiris 1ST. N., the 
 Justified, Saved! 
 
 Discourse of the nature and way of the Creator, the God, and of the 
 trumpets as well as of the lightning of the clouds of heaven. 
 
 Thus speaks Osiris N". N". the justified, blest : It is I who cover with 
 darkness 1 the gleaming garment of the heavenly floods when I speak 
 through the trumpets as Loed. Think of the trumpets and of him who 
 illuminates the clouds of heaven ; and of the thunder of heaven, 
 together with the summons : Fall down ye women ! and with the sum- 
 mons : Fear ye, Fear ye, ye men ! I lead my people which fears my 
 arms and the mighty force of my mouth. I execute justice with anni- 
 hilation, I walk around, calling: Be subject to Me the Euler who 
 oversees the lands of the world and the city Abydos (Abot) which I 
 have selected for Me. I am one who cares for men and I lead to me the 
 pious of the city. I have appointed the time of destruction and / 
 firing up the clouds of heaven at the appointed season ! 
 
 I am the Lord of the trumpets and of the clouds of heaven. Praise 
 me O my trumpets and the clouds of heaven all time, as often as I let 
 my mouth speak ! Offer to Me, the Annihilator of the godless, the 
 Chastiser of the reviler who does not celebrate the Feast of the fifteenth 
 day (the Fullmoon) ! 
 
 I am the Lord of the trumpets and of the clouds of heaven. Praise 
 me ye my trumpets and the clouds of heaven at the time when I let my 
 mouth speak ! Cast yourselves down before me when the stones of the 
 houses under the heaven fall to the glorification of the Prince and Gov- 
 ernor (the Thunder-God). 
 
 I am the Lord of the trumpets and of the clouds of heaven. Praise 
 
 1 Isaiah, 1. 3. 
 
APPENDIX. 189 
 
 me ye my trumpets and the clouds of heaven at the time when I let my 
 mouth speak ! Bow before Me, the Eadiant in the house of prayer ! 
 Fear me, who is crowned with the crown of power. 
 
 Bring linen and dead-clothes, give offerings ! 
 
 Present to me frankincense for an offering, give everything else and 
 delightful liquid libations let each give ! 
 
 I am the Lord of the trumpets and of the clouds of heaven, a Kixg. 
 Praise me O my trumpets and the clouds of heaven ; Me, the Kixg, at 
 the time when I let my mouth speak through my trumpets out of the 
 clouds of heaven, to the annihilation of those who commit shameful 
 deeds ! The Leaders of the clouds of heaven praise me, the songs of 
 praise of the congregation of men exalt me, Me, the shining Creator of 
 the Powees over them, "Who sees what you do, the Loed of the floods, 
 also Me, "Who in wisdom hears you. — Booh of the Dead, 80, Uhlemann. 
 
 Iahoh thundered from heaven and Alion gave his Voice ! — 2 Sam., xxii. 
 
 When he utters his Yoice there is a multitude of waters in the 
 heavens. — Jeremiah, li. 16. 
 
 To Indea. 
 
 Whatever sin we have committed against you let us obtain, Indra, 
 the broad safe light of day ; let not the long darkness come upon us ! 
 
 When thou thunderest, when thou gatherest (the clouds), then thou 
 art called like -a father ! 
 
 There is no one like thee in heaven or earth ! 
 
 Bising even before the day, awakening thee when recited at the 
 sacrifice, clothed in sacred white raiments, this is our prayer, the old, 
 the prayer of our fathers. — Max Midler, p. 542, 546, 483. 
 
NOTES 
 
 P. xvii. 
 Jerem., xi. 12, 13 ; vii. 17 ; 1 Sam., vii. 4 ; Joshua, ix. 10. 
 
 P. 39, line 1. 
 Isar=castigavit ; IsaHm the chastised, chastened, the good ; Saeis=» 
 "eunuch;" chastised with swords during the Mysteries,— Sod, I. 38, 42. 
 
 P. 40, 48, 52. 
 Adoni-Zadak, king of Iarosalam. — Joshua, x. 1, 3. 
 
 P. 86. 
 From the time of harvest, that is, from the middle of April to the 
 middle of September, it neither rains nor thunders. — Home's Introd., 
 II. 25. 
 
 P. 87. 
 Seed-time (Zero, 3? 'If) com P r i se( ^ the latter half of the Jewish month 
 Tisri (Athanim, Adonia, Eleusinia, September), the whole of Marchason 
 (October) and the former half of Kasleu (November). During this 
 season the weather is various, very often misty, cloudy, with mizzling 
 or pouring rain. — Home, II. 23. In Marchason the Jews prayed for the 
 Ioee, the autumnal rain. — Ibid., 75. 
 
 Pp. 100, 112, 165. 
 
 The Great Plain of Iezeeel (IsAEAELah. — Joshua, xviii. 18), the 
 HAEMAgEDON of the Apocalypse, extends from the Mediterranean (and 
 Mount Carmel) to the place where Jordan issues from the sea of Tiberias. 
 The Mourning for Hadad-Kimmon in the valley Mgdon (Megiddon) was 
 in the Plain of Esdraelon. — Home, II. 33. Megiddon was in Galilee. — 
 2 Kings, ix. 27. Izraela^. — 1 Kings, xviii. 46 ; Izrael (Izroel). — 2 Kings, 
 viii. 29. 
 
 P. 163, note 2. 
 
 Jeremiah, xlix. 28, 29; Isa., xxi. 13, 16; Ezekiel, xxvii. 21. 
 
 Spirit-Hist., 392; Isaiah, xlii. 11. 
 
192 sod. 
 
 P. 28 ff, 147, 162, 140, 75, 77, 82, 83 ff, 111 note 1. 
 Fossilized antediluvian fishes were formerly discovered on Lebanon. — 
 Home, II, 29. Geology teaches that the mountains rose from the sea, 
 like the Pacific Chain of submarine elevations. The Hebrews seem to 
 have supposed that the Flood covered the mountains. 
 
 P. 23, 160, line 29. 
 Maor, light; NagaA light, Nahor light, Nahi light, — Seder Lason, 211 ; 
 Nar, Nir=light, candle ; TahalaA. light ; Seraga lamp ; Tehiru " light," — 
 Kdboala Denudata, II. 254; Zio=fulgor, brightness. — Ibid, II. 255. 
 Syriac Ziua. — Codex Nas. passim. Nasid torch. — Seder Lason, 221. 
 Shemer torch. — Ibid., 351, (from Mar, Anak, Anar, Anas Anah, Nero, 
 Tal, Asarak, Tar (Thor, Athor), As, or Az, Zeus, Shemir, etc., names of 
 the Sun). We have also Charas, Cheres, Koras, Kurus, and Cham&A, 
 names of the Sun. — Kabbala Den., II. 101, 111. 
 
 P. iii., iv., 146 note, 168, 170. 
 The Phoenicians together with the Supians of Palestine (Jews) fur- 
 nished three hundred. And these, the Phoenicians, anciently dwelt, as 
 they themselves say,. upon the Red Sea (the Exodus): going out from 
 thence they inhabit the parts of Sunia (Syria) that are along the Sea. 
 This district of Syria and all as far as Egypt is called Palestine. — Hero- 
 dotus, vii. 89. Compare Spirit-Eist., 263 ff. There was no distinction 
 between the Hebrew and Phoenician language, and the Jews spoke in 
 Aramian-Syrian. 
 
 P. iv. 
 The Eabbins said "raising up seed to one's brother" was an ancient 
 custom in force before the Law of Moses ; which did here but enact what 
 was formerly practised! — Jerms, 503. The Law of Musah must have 
 been introduced in the early Rabbinical period ; else the Rabbins would 
 not have known what preceded it. 
 
NOTES. 193 
 
 Pp. x., xi. 
 
 Sod, tegere, obtegere, obducere (to hide, cover np, make a mystery 
 of). — Simon-is Lexicon Hebr., II. p. 1597, by Eichhom ; Halae, 1793. 
 
 P. 21. 
 
 The Hebrew word &cmah (I am ; CHiah, mab, to be) means Life. Its 
 root is ach, with the vowelic prefix, Iach, the Arabic Iatjk the Sun-god 
 whose emblem is a horse. — Spirit-Hist. of Man, 67, 69, 78, 86, 90, 330. 
 Adding the termination os we have Iach, Iachos, meaning Life. — Sod, 
 I. 20, 54, 21. S softens into h, therefore Iachos becomes Iachoh. — 
 Spirit-Hist., 72, 73. Since the Hebrew verb cniah "life" "to be" 
 appears also in the softened form Hiah "to be;" IacMh softens 
 into Iahoh. So the Syriac Massiach softens into Messiah, the He- 
 brew Ach (Alas) into Ah in English ; Ach in German. Chi Iachoh 
 (Iahoh) May the Lord (Iacchos) live ! — Ruth, iii. 13 ; 1 Sam. xiv. 45 ; 
 2 Sam., iv. 9. Chi is also an adjective, as Al chi 1 the living God. Iachi 
 Al=" God lives." — See Robinson's Gesenius, p. 309, Triibner. Iacche, 
 O Iacche! Iacch', O Iacche! Iachi, "lives," is the root, the 3d person 
 singular. Ach, f]^, means fire, heat, burning; a fire pot used for heat- 
 ing. — Gesenius, Bagster & Sons, London. IachoA, your God, is a con- 
 suming Fiee. — Deut. iv. 24. Sun, fire, light, life, have the same root. — 
 Spirit-Hist. 158, 72, 161, 162, 150. Therefore when St. John said 
 Christ was the Light and the Life he was speaking Oriental Philosophy ; 
 for the Anointed was the Solar Logos of the Supreme Being. 
 
 10, 10, Lord ! Lord ! Come now to our company. 
 Bromios ! Bromios ! . . . . 
 Dionysus is in the halls. Worship Him ! 
 
 Euripides, Bacchae, 596. 
 
 Pp. 75, 77 note 1, 147. 
 
 I will be as the Dew of Isaral : he shall flower forth as a lily and infix 
 his roots like Lebaxox ! — Hosea, xiv. 6. The Heaven gives its Dew. — 
 Zach., viii. 13. 
 
 Ask of Iachoh eaix! — ZacTiariah, x. 1, 2. 
 
 The Reappearance of the Divine Giver of Joy 2 (Bacchus) was sym- 
 bolized by the torch in the Anthesteria. — Gerhard, 160. The Diony- 
 sus for a period asleep or dead with the withered Nature is "again- 
 come " to Light with new Life. To the salvation (Heil) of the peoples 
 He will now reveal Himself anew generatively and receives the chief 
 
 1 Justus quidem vocatur E1-chai. Justitia Adonai ! — Kabbala Den. 
 I. 660. 
 
 2 Laetabitur cor vestrum, et ossa vestra sicut herba germinabunt. — Isaiah, 
 Ixvi 14. Schmid. 
 
 13 
 
194 sod. 
 
 priestess to wife as a symbol of his marriage with the lap of Earth (or 
 with the Female Principle generally). — Ibid. 160. The phallus is the 
 emblem of New Life as is also its other form, the obelisk : thus it sym- 
 bolizes the Reappearance of the Dead ! We were buried with Him, 
 we are risen with Him to Light!— Sod, I. 23, 109-116, 117, 22. 
 The Israelites were warned against the Phallic worship of Bol-Pour 
 (Priapus, Bacchus). — Donaldson's Chr. Orth., 213. This is the Bacchic 
 worship :— Compare Gerhard, Anthesterien, 197, 198, 160, 201, 204. They 
 mourned just like Mournings over the Only-begotten, like Hadad-Rim- 
 mon's Mourning (the Mourning for Adonis) in the valley Megiddon : — 
 SakhariaA (Zagr^s), xii. 10, 11. 
 
 Which sacrifice in Gardens and burn incense on bricks. Which sit in 
 the sepulchres and pass the night in Vigils ; that eat the flesh of swine ; 
 and broth of the abominable things is in their vessels. Which say, 
 Stand by thyself, Come not near to me for I am holier than thou ! * 
 Making an offering, swine's blood I Sanctifying and purifying them- 
 selves in Gardens behind one (tree of Adonis) in the middle, eating 
 swine's flesh, and abomination and the mouse. — Isaiah, lxv. 3, 4 ; Ixvi. 
 3, 17. See Sod, I. 89, 104, 105. 
 
 The Resurrection of Dionysus is related, Sod, I. 49, 105, 110, 59, 81, 
 91. The Resurrection (Anodos) of Kora (the wife of Koros, Kurios) is 
 described Spirit-IIist. 213; Gerhard, Anthest. 161. The oft-mentioned 
 notice of the Ascension (anienai) of the Dead came in the same time of 
 the year that the Return of the Goddess of the Underworld was cele- 
 brated. A vase represents the Epiphany of Dionysus and His Goddess. 
 They rise out of the earth, and their appearance in the light of day is 
 surrounded by Bacchantae and Silenuses. — Gerhard, 161, 162. This 
 Resurrection of Dionusos and Kora is the Return of Adoni and 
 Ariad(o)ne, the wife of Bacchus. — Sod, I. 23, 104, 105; Gerhard, 163, 
 199, 200, 208. The "Holy" sacrifice a sacrifice, an ineffable mystery, 
 in the temple of the Apollo when the Thuiades wake the " God of the 
 Phallus-basket."— Plut. delside, 35 j Gerhard, 166, 201, 202. This was 
 performed at Bacchus's Grave. — Ibid. The Ascension of Semele is 
 also mentioned. — Ibid. 202 ; Plut. Qu. Gr. 12. The Day of the Feast 
 of Pots at Athens began with offerings for the Dead rising from the 
 grave like the Spring-seed from the quick Earth! — Gerhard, 192. A 
 like Festival of the Dead was connected with the Hydrophoria (Water- 
 bringings) and other feasts. The Hydrophoria were Athenian Feasts oi 
 the Dead. After the Ascension of Kora (Anthesterion 13th) the even- 
 ing of the same day was probably devoted to the Torch-procession of 
 Iacchos. — Ibid. 192. Iachoh makes the soul ascend from Hades! — Sod, 
 I. 105, 50, 51. The torch is the symbol of New Life! 
 
 I have disposed a torch for mine anointed. — Psalm exxxii. 17. 
 
 1 la the Mysteries they fasted. Compare Zachariah, yii. 5 ; Sod, I. 55. 
 
NOTES. 195 
 
 Go now, and for this man display 
 
 Your Sacred Lamps to light the way 
 
 On his return to Light ! — Aristophanes, Frogs. 
 
 Not to live is to live ! — Aristophanes, Frogs, 1022. 
 
 To die is to live ! — A Fragment of Phryxus. 
 
 Pp. 68, 22. 
 The Jews divided the Subterranean Region into two compartments, 
 making one Paradise, or Abraham's bosom, and the other " Gehenna," 
 the place of torment. The rich man in Gehenna sees, across a wide 
 gulf, Lazarus in ''Abraham's bosom." — Jervis, 500. This was the 
 Greek and Homeric notion. Paul mentions the descent to Sheol 
 (Saul) ; but, being an educated man, prefers the Persian view that 
 Paradise was in the third heaven, instead of the Old Testament, Greek 
 and Osirian view that it was beneath the earth. — Spirit-Hist. 159, 160, 
 210. 
 
 Pp. 71, 72, 191. 
 
 O dwelling of the Curetes, and ye divine Cretan caves where the 
 QovvJoantes with the triple helmet invented for me this circle o'er- 
 str etched with hide. — Euripides, Bacchae. 
 
 Rejoice Issakar (Z&greus) in thy Tents! — Deut. xxxiii. 18. 
 
 With singing they shall not drink Wine, bitter shall the Sakae be to 
 the drinkers ! — Isaiah xxiv. 7-9 ; Schmid. What they have laid up 
 they shall carry away to the Brook of Willows. — Isaiah xv. 2, 3, 6, 7* 
 
 Pp. Ill, 129. 
 Eumolpns was killed by Erectheus. — Laurent's Tour, 108 ; Anthon, 
 496. The temple of Neptune Erectheus was united, on one side, to the 
 temple of Minerva (the female Wisdom). They sacrifice to Erectheus on 
 the altar of Neptune (Bacchus, Hermes, the male Wisdom). In the 
 inner part of the edifice is a well of sea watee ! Callimachus made a 
 lamp 1 of gold for Minerva. In her temple is a wooden Meecttey and a 
 palm-teee. — laurent, 102, 103, 108. At Eleusis Neptune-Erechtheus 
 was Father of Eumolpns. — Gerhard, i. 208. Eumolpus is mentioned 
 with Olen, Linus and Orpheus (Sol). — Gerhard, i. 333. Orpheus like 
 Attes-Adonis, is Founder of the Mysteries. — Ibid., i. 428. "Erechtheus, 
 the Neptune or the Zeus." — Scholia of Tzetzes to Lycophron. "Before 
 the entrance to the Hall of Erechtheus is the altar of Zeus (Dios, Deus) 
 the Most High ["—Laurent, 102. 
 
 P. 118. 
 Bhur is verily Agni (Fire). — Taittarya Upanishad; Bill. Ind. xv. 
 10, 11. 
 
 1 Resurrection and Life. 
 
196 sod. 
 
 P. 119. 
 The 27th of Tammuz was the Feast of the Chief God Hainan, among 
 the Harranites. — Chwolsohn, I. 507. They had their "Mysteries." — 
 Ibid., 509. 
 
 Pp. 127, 129. 
 An Arab feast, Msan (March) 20th ; offerings were then made to the 
 Moon ; offerings were made to the Oldest gods of Ilarran. — See Chwol- 
 sohn, I. 407. 
 
 P. 146. 
 
 There is no evidence to show that circnmcision was essential to 
 health. In fact it was at last only used by the priests and great scholars 
 of Egypt. Jervis gives us (from St. Ambrose) the hint ! He says " No 
 one was compelled to conform to this ordinance unless initiated into 
 the Mtsteeies." The Hebrew circumcision, therefore, like the Egyp- 
 tian, is one of the ceremonies of the ancient Mtsteeies ; and is another 
 evidence that the basis and starting-point of the Old Testament was the 
 Mtsteeies. Pythagoras submitted to it in order' to be entitled to a 
 greater participation in the Mtsteeies ! — Jervis, 296, 297. 
 
 Pp. 141, 143-5, 148, 149, 67, 117. 
 
 The Rabbins have a saying, that God made all things by the letter 
 H. — Jervis- White Jervis, 59. This is the Breath, Dutch Adem, 
 Hebrew Adam, German Odem and Athem. — Genesis, ii. 7. This is the 
 Pneuma ! 
 
 P. 149. 
 
 The Male and Female principles in the Divine Mind are our First 
 Parents — Adam and Euah, the Breath (Dutch Adem, German Odem 
 and Athem, meaning breath) and the Life (Iah, / am), the Logos and 
 the Zoe. — Gen., ii. 7; and the note -by Julius Bate, Rector of Sutton, 
 Sussex. Adam gives names to the animals. — Gen., ii. 19. The Divine 
 Male Brahma-Purusha does this in the Hindu religion. — Spirit-Mist., 
 180; see 159. Therefore shall a man leave his father and his mother 
 and shall cleave unto his wife. — Gen., ii. 24. This observation, relative 
 to his father and his mother, on the part of a man who had never had 
 any, and might reasonably be supposed to cherish no sentiment on the 
 subject, is particularly curious. — Pentateuch Analyzed, 54. 
 
 Pp. 149, 150, 94, 120, 135. 
 
 " Adonai vocatur Tempus." " Arbor ilia, quae dicitur Cognitionis 
 boni et mali ; nempe metrum Adonai." " Adonai qui vocatur Zadak" 
 'Zeus; Zadik "the Just"). — Kabbala Ben., I. 476; Bev., xxii. 1 ; Sod, 
 I. 39, 40, 53. 
 
NOTES. 197 
 
 P. 154. 
 
 Hanocli was the Inventor of letters and learning. In short, he was 
 the " all-knowing Sun," Hermes. " The Greeks anciently had the 
 same notion of him, as appears from Eupolemus, where it is said that 
 this Patriarch was the first who taught the knowledge of the stars . . . 
 and was the same as Atlas" (Talus, the Sun). — Jervis, Genesis, 111; 
 Eusebius, Praep. Ev., ix. 17; Stephanus Byz., de JJrbibus ; see Spirit- 
 Hist. of Man, 60, 61, 67, 55, 171, 172, 144, 145, 230, 191, 250, 327. 
 
 Hanoch was also a "land of the Sun." — Gen., xxv. 4; Jervis, Genesis, 
 365, 366. These were their names in their villages. — Gen., xxv. 16. 
 
 Pp. 150, 27, 10S, 25, 26. 
 Kimmon was prohably a name of Laban the Arami. — Gen., xxxi. 20. 
 
 P. 165. 
 
 I&chudaJi, Iahuda, lend, the Liox in Iacob's circle of the year, is 
 APwiEl, AeSs who consorts with Yenus ; IAR with the Liox's head, on 
 the Egyptian seal in Dr. Abbott's museum. He is the Sol-Leo, Judalrs 
 Sun-god that (as Baal Adoni) is the paramour of Thamar 1 (Ariadne, the 
 feminine of Baal-Thamar). — Movers, 681 ; Judges, xx. 33. Movers says 
 Tamar' 2 is a name of the Arabian Dionysus; and that he is Sanchoni- 
 athon's Zeus-Demar a son of Saturn (Kronos-Exron). His wife was 
 Astarte (Yenus). His holy river was called Damour in Phoenicia, now 
 called iNahr-Damur. — Movers, 661. 
 
 And Tamae sat at the gate of Oinim which was by the road to Tdjax- 
 nh; for She saw that SehzA was grown up! — Genesis, xxxviii. 14. Her 
 laying aside her icidoic''s iceeds forcibly recalls the joy of Yenus-Isis when 
 Osiris is found! 3 — Spirit-Hist., 193, 205, 394, 398, 397, 381. 
 
 Until SeloIi (Asel, Sel, Siloa, Siloh, Helios, Sol, Selli) comes ! Who 
 binds the young Esel (ass) to the Winestock ! — Gen., xlix. 10; JSforFs 
 Hebrew- Chaldee- Rabbinical- Diet., 273. Bel was both male and female ; 
 
 1 Azazon-Tamar. — Gen., xxv. 8. The reference to Tamar the Goddess 
 Asarah, Astarte, Yenus, is rendered more certain by the use of the word Ke- 
 desha/i. — Gen., xxxviii. 21. Kedeshah means a temple-slave in the Bacchus 
 and Yenus temples. It- is not the ordinary word for harlot. There was an 
 order of females " dedicated" to the worship of Ashtoreth (Astarte, Yenus) 
 who practised dances and prostitution in honor of their god, bringing their 
 impure gain into the treasury of the temple, or expending it in sacrifices as 
 priestesses of the Goddess. With this latter object the kid seems to have 
 been offered to Tamar. — Jervis, 504. These are the Hieroduleu. 
 
 2 The God TamUra.— Chicohohn, I. 321. 
 
 3 The name Aso appears in the Egyptian Mysteries. The Hebrew mentions 
 Asu or Osu (Esau) in the Euhemeristic narratives of Genesis. Aso is in the 
 Egyptian mythus an -ally of the Devil and Esau is the Enemy of Iacob, red- 
 haired like the Devil. 
 
198 sod. 
 
 consequently Bel-Thamar was male and female. "Nork says that the ass 
 and palm in Jewish symbolism symbolized the end of the year (autumn). 
 The palm was sacred to the Sun, and was borne in the procession at the 
 Jewish Eleusinia, the Feast of Tents. At the end of the year the palm 
 (Phoinix) was burned as the symbol of departed time, like the Phoenix. 
 Tamar also, whose connection with the Sun-god of leudah is now easier 
 comprehended, was ordered to be burnt. — Gen., xxxviii. 25 ; NorTc, 274. 
 Tamar means " palm-tree." — Jervis, 505. 
 
 Who binds the young Aselws, 1 Selo/i, to the Wine-stock, 
 
 (Autumnal Silenus comes on his ass !) 
 
 To SeloA is the Congregation 2 of the peoples, 
 
 Binding up the shoots of the vine, 
 
 And the branches of the choice vine ! 
 
 Washing their garments with wine 
 
 And clothes in the Blood of the Grape ! — Gen., xlix. 11, 12. 
 
 Bacchus takes the form of a Lion - . — Anthon Glass. Diet., 249: and Fork 
 speaks of Bacchus as riding on an ass (Eselreuter). — Work, 273 ; Spirit- 
 Hist., 396. "The coins struck in the new Bosra bore the undeniable 
 symbols of the Dionysus or Dusaren-cultus, the image of Silenus with 
 the leathern bottle on his shoulder." — Wetzstein, 118. 
 
 Pp. 159, 165. 
 The Syriac reads, " thou hast strove with the Angel, even with the 
 Man:" which agrees with Hos., xii. 4. The name Isaral is given to him, 
 because Asar is the Sun-god, called also Asarac, Asaral, Suryal, Surya, 
 and Sur. As Hercules (Archal) is the Sun, Hercules is the God-fighter, 
 Isaral. Israh-el means " God strives," Azar (Isar) being the War-god's 
 name. Patrick allows that many of the Christian Fathers understood 
 this "man" to be the " Eternal Logos." — Jervis, 453. Hercules is Son 
 of Saturn, in later times. Therefore He is the Man, the Son of the MAK 
 Isaral may be rendered "good God"! The scene is laid by the river 
 Ibak, called Iabbok: the water of Bacchus tilled all the rivers. It is 
 interesting to note the closeness with which the Rabbinical writer sticks 
 to his text. He carries Saturn-Israel- Akab, or Kob, first to Laban, or the 
 Labanon of Adonis, then to the water of Ibachus (Ibak), or Bacchus, and 
 finally leads him to the " tents" or booths, or sheds, of Succoth or Yenus. 
 He also makes him swear by Isak or Isahak. And we all know that the 
 
 1 Asel is Sol ; Asellus, Esel, the ass. Asan is Sol ; Asinus, the ass. 
 
 2 The Paneguris of the peoples at the feasts. 
 
 Sarababel and Isuo erected an altar and celebrated the Feast of the Suc- 
 Q,oth (Saikoth) on the return from the Exile. — Ezra, iii. 2, 4. Whoever goes 
 not up to Iarusalam, at the Feast of Tknts, to worship the King Iachoh 
 SABAoth, upon them shall no Bain fall! — SaJcariah, xiv. 16, 17 ; Nahum, 
 i. 15. ETHANim means rains. — Donaldson! s Chr. Orth., 219. 
 
NOTES. 199 
 
 oath, to be binding, must be by the name of the God, whatever name 
 the j chose to call the Snn-god. The oath was the " fear of the Alohim !" 
 — Gen., xlii. 18. Iacob, euhemerized into a man, is made to use the 
 oath " the eeae of Isak," or Isahak. — Gen., xxi. 54, 42. 
 
 The names of the Edomites and Arabs, given in Genesis as names of 
 the relations and connections of the Patriarchs, are all names of tribes. — 
 See Jervis, Genesis, 407, 342, 357, 358-400. Jacob came to Sal6w, the 
 city $A.GH.em. Asach and Asal are both names of the Sun! Sol! El, 
 Elohi, Israel, are three deity-names of Saturn ! Eusebius says that Saturn 
 was called Israel. 
 
 We must bear in mind that the Eabbinical author, "the inspired 
 writer," had in view to turn the Arabs and Syrians from the ancient 
 Syrian- Arab-Phoenician worship of Adonito the worship of the "Deity 
 adored in Jerusalem.'''' If this work succeeded, Jerusalem's priesthood 
 got the benefit of it. For Jerusalem was at that time governed by the 
 Highpriests, as Etlmarchs. After representing the Jews as in the right 
 line of descent, and the Syrian and Arab nations or tribes as their colla- 
 teral relations, the Eabbinical author humorously touches the question of 
 Eternal Good and Evil, personified in the hostility of Jacob and Osu 
 (Esau). The Oriental belief was that these Two Principles could never 
 be conciliated. They were as irreconcilable as Ahriman and Ormuzd, 
 Typhon and Osiris. Iacob is therefore described as a Bedawin con- 
 stantly an his guard against Esau: " And Osu said unto him, Let us 
 take up our tents and depart; and I will go before thee. And Iacob 
 said unto him, My lord knows that the children are tender ; and the 
 flocks and the herds are with young, on my hands (upon me) ; and by 
 overdriving them one day all the flocks would die. Let now my lord 
 pass on before his slave : and I will proceed gently, on account of the 
 cattle that is before me, and on account of the children ; till that I come 
 unto my lord to Seir. And Osu (Aso) said, Let me then leave with thee 
 some of the people that is with me. And Iacob said, Wherefore this 
 honor to me ? Let me find favor in the eyes of my lord ! So Osu (Esau) 
 returned on that day on his way to Seir /" — See Jervis, Gen., 441, 438. 
 Thus Jacob escapes theEvil One's snares by being constantly on his guard. 
 Plutarch, de Iside et Osiride, xxii., relates that Typhon, the Egyptian 
 Devil, was red-skinned. — Spirit- Hist., 380. The same idea is repeated 
 in Genesis, xxv. 25. Osu (Aso) " first came out mZ-haired all over." 
 Plutarch relates of Typhon that he hunted near the moon. Genesis says 
 Osu (Aso) was " skilled in hunting." And Satan is represented in Job 
 as roaming about the earth as the Arabs do. We find the Sun-city 
 Satana^. — Gen., xxvi. 21. 
 
 When Iahudah (Judah) is made by the earlier Eabbins, for geographical 
 and political purposes, to lie with his daughter in law, he supposes her 
 to be a harlot. But, for the purpose of ridiculing or destroying the 
 Adonis and Lebanon worship, and rooting it out of the country in which 
 the Jerusalem Priests and Pharisees governed, the Eabbinical author of 
 
200 sod. 
 
 Genesis also calls her a "kedeshah" (a temple-harlot, attached to the 
 Adonis-services in Syrian, Phoenician and Palestine temples). — Gen., 
 xxxviii. 21, 22. All this displays the attitude of the Eabbins and the Jeru- 
 salem Hierarchy towards the worship of Astarte (Ashtoreth, Venus) and 
 Adorns. Yet they preserved the name Adoni, as a name of the Hebrew 
 God, through the Old Testament. In short, we understand the later 
 Osiris mvths in Plutarch to indicate the existence of similar myths in 
 Phoenicia and Jerusalem, which the Rabbinical author of Genesis alludes 
 to. See Sod, I. 28, 29; Spirit-Hist., 396; Gen., xxxviii. 11, 14; et pas- 
 sim. There is a certainty that the date of the Book of Genesis is poste- 
 rior to the year 300 before Christ. As authorities we give Gen., xlix. 
 10; Jervis, Gen., 573, 587; Sod, I. 166, 206 ff. Spirit-Hist, 247, 356, 
 245. The passage respecting Silo A (Sol- Messiah) is- Messianic ; and this 
 idea was first known in Persia, probably, 337 before Christ, in the time 
 of Artaxerxes Ochus. — See Spiegel Vendidad, 16, 32. "Then from the 
 SUN God shall send a Kixa !" — Sibylline Boohs ; Be Wette, Bibl. Dogm., 
 160. 
 
 " The Egyptian Sacred Books are older than the oldest parts of the 
 Book of Genesis, which paints the life of the priests just as it was known 
 to be in later times." —Movers, 112, 113. " A priest-college occupied with 
 the expounding of dreams and magic appears at the court of PharoA 
 as early as the history of Joseph. Even the name Hierogrammateus 
 (Sacred Scribe, Chartamm, in the plural) occurs in the Hebrew transla- 
 tion in the Pentateuch," Gen., xli. 24. — Movers, Phonizier, 112, 113 ; 
 Spirit-Hist, 261 ; Jervis- White Jervis, Genesis, 492. The Eabbins said 
 that the Law of Moses only enacted what was formerly practised. — . 
 Jervis. Genesis, 503. 
 
 Plutarch, de Iside et Osiride, the Psalm 139th and Ecclesiastes, ix. 2, 
 show the advanced stage of philosophical speculation that the Rabbins 
 had reached almost 200 years before Christ. They doubted much ! — 
 Ecclesiastes, ix. 2. The Rabbinical author of Genesis gives us the very 
 best Oriental style ; and the literary merit of the treatise is not suffi- 
 ciently noticed. 
 
 While throughout the Old Testament the Phoenician symbolism is 
 constantly gleaming through the Rabbinical, as its base, and historical 
 foundation, certain particulars of sun-worship occur to our mind, 
 although not strictly in this connection. The three sons of Noh, Shem, 
 Cham, Iapet, are names of the sun-god. Anos is Ianus (Nos, Noh) ; 
 Shem is Shemes the Sun ; Cham is Ghamali, the Sun in Hebrew ; Iapet 
 is Aphthoa, Phthah, Phut or Put, the Egyptian Sun, Apollo Puthios, 
 and the Sol-Titan Iapetos. The Hebrew ox-angels, the Cherubs (from 
 Kar, Kur, the Sun, Kherobs, or Kur-Apises), are related to the Apsa- 
 ras (water-nymphs) and the Ribhus (Solar and Rain-angels) of India. 
 As solar compound names of any length are most common in ancient 
 Orientalism, it matters little, in point of meaning, whether they were 
 called Ribhus, or Kur-Ribhus (the b and bh being radically one letter in 
 
NOTES. 201 
 
 Sanskrit). The proper name a San-cherib 1 ' contains the roots of the 
 solar names San, Cherubs (Corubas, as the Maeonians called Adonis) 
 and the Ribhus all together. From Arab, 1 Ereb-us, Orpheus, Iurba (who 
 is Sol, — Codex, A T as., I. 47), Iarbas (Apollo) and Baal-Iarob, names of the 
 Sun, we derive the name of the Ribh-us and the Hebrew Rephaim. — 
 Spirit- Hist., pp. 3, 12. The o.T-angels are the beneficent icater-tmgeh, 
 the Hebrew and Egyptian symbolism of fruitfulness. The Yedas call 
 the waters "cows" in their poetical symbolism. Compare the superb 
 use of this figure in the Rabbinical story of Pharos's fat kine coming up 
 from the Nile, the source of abundant or bad harvest. But it is far more 
 agreeable for the reader, who knows not the Ancient Names, 2 to return 
 to the names of the Arab tribes personified in the Patriarchs of Genesis. 
 
 P. 166, 170-173, 174. 
 The Sacred Scribe, or Rabbinical author of Genesis, has made the 
 geographical and p>olitical aim of his treatise most obvious by its un- 
 mistakable reference to Arab tribes whose names are given in the gene- 
 alogies of Ishmael and Asu (Esau). The Phoenician Israelites came 
 from the Red Sea, perhaps from Ak&bah 3 on the east coast of the Red 
 Sea. — Jervis, Genesis, 359, 464-466 ; Herodotus, vii. 89. TAcob is 
 assumed as the Founder of the tribe, and the other tribes or nations are 
 
 1 The Sun is called Ribhu in the Yedas, and is the Source of Rain ! He is 
 called " the germ of the waters," " satisfying with rain the reservoirs," " Agni, 
 the embryo of the waters." " The germ of many waters he issues from the 
 ocean." " He breathes amidst the waters like a sitting swan ; awakened at the 
 dawn he restores consciousness to men ;" " born from the waters ... his light 
 spread afar."— Rig Veda, Wilson; Spirit- JTist, 134. 331. 
 
 Ribhus reposing in the solar orb, you inquire, " Who awakens us, "[Inappre- 
 hensible (Sun) to the office of sending rain" ? The Sun replies " The awakener 
 is the "Wind," etc. — Ibid., 64 from the Rig Veda. 
 
 Aegypti incolae aquarum beneficia percipientes, nquam colunt, aquis sup- 
 plicant, aquas . . . venerantur. — Julius Firmicus, de Errore, 2. 
 
 " Orpheus is the same word as the Sanskrit Ribhu or Arbhu, which, though 
 it is best known as the name of the three Ribhus, was used in the Veda as an 
 epithet of Indra, and a name of the Sun." " Eurudike is one of the many names 
 of the Dawn." — Midler, Com}). Mythol., 79, 61. " There may have been an 
 old poet of the name of Orpheus, for old poets delight in solar names." — 
 Midler, 79. See Sod I. Ill note. Iurbo is Sol.— Cod. Nas., I. 47. 
 
 2 See Spirit Hist., 399, 89 ff 95-103, 388 ; also " Origin of Ancient Names 
 of Countries, Cities, Individuals and Go Is," by the author. Names of Nations 
 or Tribes should have been enumerated in the title above given, as they have 
 the same origin, namely deity-names. 
 
 b Akab, Keb, who is Saturn, gave the name to this country. — Spirit- 
 74, 269. We find the name Akib, a district or tribe, and " Tell el G.\nie." — 
 Wetzstein, Ilau&rn, 42, 100, 119, 120. Gaba is mentioned in Zaehariah, 
 xiv. 10. 
 
202 sod. 
 
 then included and personified in the genealogies of Iacob, Ishamael, 
 Esau and Noah. "Undeniable accordance with geographical names is 
 found in 1 Moses, xxv. 13, 14, 15, compared with 1 Chron., i. 29, 30, 31, 
 where the tribes and places on the east border of Palestine are personi- 
 fied as Children of Ismael : l the first-born Son of Ismael Nebiot, 2 
 Kedar, 3 Adabiel,* Mibsam, Misma, Duma, 5 Massa, Hadar, Tema, Itur, 
 Naphis, Kedma. 11 — Wetzstein, 88. Ishamael appears to have been the 
 God El of the Shammah tribe which still inhabits the same desert. 
 The Chief of the Shammah is mentioned, Genesis, xxxvi. 17, as one of 
 the Beni Asu (Esau) in Adum. Some things go to show that Sar#A (or 
 SaracA) is intended geographically as the designation of the Arab dis- 
 trict of the Saracens {Jervis, Gen., 464), instead of mythologically as the 
 Euhemerist 6 account of the native goddess Asarah (Ashera). The 
 political aim of the Scribe was as important as the ecclesiastical. 
 Allowing that Sarah's name is the name of the country of the 
 Saracens or the city Sarach or Sarah, still Arab tribes, cities and 
 countries bore deity-names (Spirit- Hist., 74 et passim) like Asar, 
 Asarac, Sar, Sari, SaraA. "Many Ismaelite names already quoted 
 may have been names of ISTomad Tribes (as Abaram), and with regard 
 to those which we meet in the Bible the present names are of no 
 assistance, since the tribes vanish by emigration, war, absorption into 
 other tribes, or, not unfrequently, change their names. But where the 
 Bible gives us names of places, there is hope of finding most of them, 
 for the tradition of the Arabs is wonderfully true. Duma and Tema are 
 to-day two stately places in east Hauran." — Wetzstein, 93. The small 
 Arab tribes of the Euphrates have always two names and sometimes 
 four, the names of the place, tribe, the great tribe to which it is tribu- 
 tary, and of the Sheikh. — Jervis, 385 ; Col. Chesney, Rep. Euphrat., 36. 
 John Jervis-White Jervis says: The names of the sons of Aesau 
 (Asu, Osu) are still legible on this whole tract of country from Egypt to 
 the Euphrates, being preserved in the national denominations of the great 
 Arab tribes which people it at the present day. — Jervis, 466, 467. These 
 tribes are mentioned at length, Genesis, xxv., xxxvi., xxxv., xlvi. ; Jervis, 
 342, 363, 366-8, 448-9, 472, 536-7. The sons of Iacob turn out to be 
 
 1 Asam, Sam, Semo, Shera, Shamir, Shemir, Isham, Baal-SEMes. 
 
 2 Nabioth, the Nabatheans. 
 
 3 Arabia. 
 
 * Tob, Tabu, a land. Dhoba, a place. — Jervis, 169. 
 
 5 The Dumatina of Arabia. 
 
 G As to Euhemerism, this connection between Philo's Sagchoniathon and 
 Genesis is clear enough. The political and sacerdotal expectations of the 
 rulers of Jerusalem and the Rabbinical or priestly authorship of Genesis 
 would be enough, in a general way, to account for the difference between the 
 two Books. But even Sanchoniathon claims a Jewish origin, the Hebrew 
 priest of the god IfifOJ, Hebrew Ieua n"l<TP* So it is clear that the author 
 knew the connection existing between the two works. 
 
NOTES. 203 
 
 personified nations, the sons of Esau the same. Besides the Shammah, 
 Asuri and IsTebioth, other well-known tribes are named as persons f For 
 a fuller account than we have room for, see John Jervis- White Jervis's 
 Genesis. London, Bagster & Sons, 1852. 
 
 Take the story of Iahudah's twins by Tamar : the story of the "break- 
 ing forth " and the " scarlet thread " is woven to account for the names 
 of the tribes, the Parasians or Perezites, and the Zarachites. — Genesis, 
 xxxviii. 30 ; Jervis, 488, 221. So with the story of Afarim and Manasah : 
 the object was to prefer one to the other for some political object. 1 — ■ 
 Genesis, xlviii. 19, 20 ; see Jervis, 571, 580. While the priest or rabbin 
 compliments the Arabians as the older branch he affirms politically that 
 the Jacobites are the preferred. Of course the interests of Jerusalem 
 would give this turn to his story. He says, "These are the genealogies 
 of Osu (Esau) Father of Adorn in the mountain district of Seir." — Gen., 
 xxxvi. 9. The policy was to raise the power of Jerusalem, the capital of 
 Iudah. It had the best claims, since it was most difficult to take by 
 siege. But it would never do to say openly that Iudah was the favored 
 
 *. Respecting the four tribes, Iudah, Beniamin, Ephrim and Manassah, it is 
 very plain why they are the most favored of the " twelve." Beniamin lies 
 next Iudah and sided with Iudah against the other ten tribes, of the kingdom 
 of Israel. Of course the Rabbinical author, writing in Jerusalem, the capital 
 of Iudah, could not overlook Beniamin's proximity or its faithfulness. Next 
 to JSemamin, on the north, comes Ioseph, the two kingdoms of Eprim and 
 Manassah. The proximity of Eprim to Iudah renders it more fit for incorpora- 
 tion and annexation to it. Of course it is preferred to Manassah, which id 
 more distant, in Jacob's blessing. Jacob's blessing folloios history strictly, 
 .nasmuch as Abarim, Aparim, Afarim, Ephrim, Epurim, was a great nation 
 over against Iudah and Beni-Ammin. The tribes usually bore some kind of 
 name of the sun-god, Baal, Apollo, Adon, or Bacchus. Apollo was called 
 Epure from Abar, the Sun.— Spirit-Hist., 69, 71, 46, 94. The Hebrew tribe 
 Eprim is therefore named from Abar (Eber) the Sun and Fire-god, or from 
 Epure the Solar Apollo, or "from the torches" (purim) that at the nocturnal 
 celebrations in honor of Adonis-Baal-Bacchus lit up the Apollo-mountain 
 Epurm. And Irabom built Sakam on Mount Epurim, and dwelt in it.— 
 1 Kings, xii. 25. Here the " sin of Israel," the Adonis and Venus worship, 
 was probably celebrated in the licentious booths called sxcoth. He made twc 
 golden bulls (of Bacchus-Adoni). The rabbinical author of Exod. xxxii. 4, 8, 
 has the same aversion to the Adoni-symbols. Irabom also made " a temple 
 of High Places." On the fidl-moon, the 15th of the Jewish month of October 
 he made a feast of the Sun (Adoni), having regard to the lunar character of 
 the Adonis-worship. He burned incense, as was usual in the Adonis-worship, 
 which we learn from the Bible, and from Lucian de Dea Syria. — 1 Kings, xii. 
 After all, Ierusalem had but recently abolished the Adonis-worship, for Asa 
 (and, later, Iahosaphat) king of IahudaA (Ikud) took away the " High Places," 
 images, and "Grovks" from the cities of Ikud«A, — 2 Chron. xiv., if we are 
 to believe the rabbinical author! 
 
204 sod. 
 
 child if the object was to please the eleven other nations or tribes; and 
 Aphraim gets this preference, while Iudah is declared in quotations (?) 
 of poetry to possess the hegemone. The Arabs, their allies against the 
 Syrians, are treated by the priestly rabbin as collateral relatives and 
 kinsmen. Amity with the Bedouins is the aim of the writer. 
 
 The Saracens in the age of Ptolemy appeared to have stretched quite 
 across the neck of the Arabian peninsula ; partly in an inner line 
 behind the Nabathaeans, and partly interspersed with the Ishmaelite 
 tribes. Ptolemy's Saracena, which adjoined these "mountains of 
 Sarah," is the same with the land Amalak, the primitive seat of the 
 Amalekites and their subordinate Edomite tribes. The classical boun- 
 daries of the Saracens and the Scriptural boundaries of the Amalekites, 
 in their largest sense, are identical, extending, along the same parallel 
 of latitude, across the neck of the peninsula from the Nile to the 
 Euphrates. The early Muslim Saracens were termed " Amalekites " by 
 the Greeks. The mountainous land of Adorn (Seir, Edom) was situated 
 south and east of the Dead Sea, forming a continuation of the eastern 
 Syrian chain of mountains beginning with Anti-Libanus and extending 
 from thence to the eastern gulf of the Eed Sea. Amalak, " the first of 
 the nations, 1 ' gave name to the whole race of Aesau, as Midian did to 
 that of KeturaA. Ptolemy's Saracens of the Egyptian border are the 
 tribe of Amalak, and its dependents ; his inland Saracens are the 
 Edomite tribes of Eaual, Kenaz and Shainmah, or the Kawalla, the 
 Aeneyzeh, and the Beni Shammah ; whilst his Thamuditae are " Sara- 
 cen horsemen of the tribe Thamud." — Jervis, 464-467. 
 
 The tribe of Choilah (the Chaulothasi of Eratosthenes) is placed 'by 
 Strabo between the Mbathsei (Nabioth) and Agraei (Hagar), Hagarenes. 
 By Pliny they are mentioned as Chauelsei, and their territory is to be 
 traced in the direction of Babylon ; since the wilderness of Sur, near 
 Egypt, and Khoilah are opposed, as the extreme bounds of Arabia. — 
 Jervis, 169; Gen., xxv. 17, 18; 1 Sam., xv. 7. 
 
 Ikatan (Ptolemy's Katanitae, Kahtan) begat Al-Modad, Salap (Ptole- 
 my's Salapeni of Arabia), Hazaramoth (the Arab Hazramaut), Irak ' 
 (Septuagint Iarach, mod. Arab Ierha or Ierakh on the Arabian Gulf), 
 Auzal (Ansel, Usil, a name of the Sun, and of Sanaa,, the Sun's city), 
 Saba (Ptolemy's Asabi, an Arab realm, "Queen of Sheba"), Aupir 
 (Ophir), etc.— Jervis, Gen., 195-197, 204; see Gen., x. 5, 27, 18. Mesa 
 (the Messenes). — Jervis, 205. Saphar (Ptolemy's Saphar and Saphar- 
 itae). 
 
 The tribe of Teman (Gen., xxxvi. 34) extended its name over the land 
 from Mount Seir to the extremity of the peninsula of Sinai. Omar is 
 the Homeritae or Beni Ammar, and recovered, in the neighborhood of 
 SANaa, 1 in the ancient Homerites, whose kingdom was founded upon the 
 
 1 The daughter of the priest of the Sun is named AsANeth (Asaneta).— 
 Gen., xli. 45. 
 
NOTES. 205 
 
 ruins of the Tauktanee Empire of the Saheans. — Ibid., 468. The name 
 of Ez-Zerak among the Rawalla tribes appears to connect the Zerah 
 with his father Eaual.— Hid., 472 ; Gen., xxxvi. 17. The Shammah, 
 Gen., xxxvi.- 17, are Pliny's Zamareni and Burckhardt's Beni Shammar. 
 Their territory borders on the northern desert, near Ez-Zerak, Er- 
 Rawalla, and other branches of the Aeneyzeh. — Ibid., 473. " These are 
 the names of the chiefs of Osu (Aesau) after their tribes (nations), after 
 their places, by their names."— Gen., xxxvi. 40. The ideas of geography 
 were confined to the knowledge of the tribes of Shem, the nations of 
 Kerne (Cham, Kham, Egypt), and the peoples north of Canon (Phoe- 
 nicia), who have the name iaphet (Japetus, or "far-spreading"). 
 Then follows a willful and voluntary genealogy, since we hardly can 
 suppose that Sidon is the offspring of Africa. — Gen., ix. 18 ; x. 15. 
 
 The Patriarch Peleg is the personification of the place Phaliga or 
 Phalga not far from the entrance of the Chabur into the Euphrates. — 
 See GJiwolsohn, I. 312. Sarug was a Mesopotamian city near the 
 Hauran. — Jervis, 228 ; Cliwolsohn, I. 450. Terach must have been the 
 mythic ancestor of Tarkai (Sarka£), Derketo (Yenus), the Goddess 
 T&rkata. — Jervis, 231, 235 ; Ghwolsohn, I. 321. He was also called 
 Adher (Adar), and by the Persians Tarkut ; the Talmud calls him Zarah, 
 and Eusebius calls him Athar. — Jervis, 235. Haran was the city Haran 
 in Mesopotamia. 
 
 Kemuel is Straho's Kamiletes, a Syrian tribe west of the Euphrates ; 
 Kasad is the Chasdim. — Jervis, 347. K&turah is Ptolemy's Katara. — 
 Ibid., 357, 358. Zimaran, Iakasan, Madan (the Maadeni), Midian, Isabak 
 (Esbuka, Sabak), Saba (the Sabeans), Dedan (Isaiah, xxi. 13), Asoram 
 (the Asir Arabs), Lamim (Luma, not far from Saba, the capital of the 
 Keturee Sabeans ; and Luma in Yemen, south of the Ashurees), Oiphah 
 (Efa), Ofer (Afar), Hanak (Hanek, or Heneka7i), Abido (the Abkleh 
 Arabs in the country south of the Asir mountains, in the direction of 
 Sanaa), AladtfA (Ludia, a town of Arabia Petraea), are all identified with 
 
 Gen., xxv. We have not space to 
 ) reader to read Jer vis's excellent work 
 for himself. The whole of Genesis is written with consummate ability, 
 and, as a literary effort, is the best specimen of ancient civilization 
 which has come down to us. It preserves such an even balance 
 between Euhemerism and Arabian and Semitic Geography as indicates 
 the highest culture and the highest art. Its object was to blot out the 
 Bacchic or Adonis worship from Palestine, and to create a new eccle- 
 siastical and political state. 
 
 P. 164, 160, 161. 
 
 The change "from Gaba (Geba, Keb, Saturn) t© Rimmon" (Adonis, 
 Krona, Kronos, the Sun) is only a change from one name of the Sun to 
 another. — Zachariah, xiv. 10. 
 
206 sod. 
 
 P. 174. 
 
 From the learned editor of Pindar. 
 
 " Although we are prepared to admit that the Canonical books of the 
 Jews, of which we have been endeavoring to trace the literary history, 
 existed both in Hebrew and Greek at the time when our Saviour quoted 
 from them, we have no reason to believe that the text was settled pre- 
 cisely in the state in which it is now found. No Hebrew MS. is known 
 to be older than Kennicott's No. 154, which belongs to a.d. 1106 ; and 
 though there are much older MSS. of the Septuagint, there is so much 
 discrepancy between this version and the original, that it furnishes only 
 a precarious guide for the establishment of doubtful texts. It seems, 
 indeed, pretty clear that the editors of the Complutensian text arbitra- 
 rily accommodated the Greek to the Hebrew ; and even in the Penta- 
 teuch, which is the oldest and best translation, the Greek in many 
 places corresponds to the Samaritan rather than to the Hebrew. . . . 
 With regard to the Pentateuch, Gesenius supposed that the Samaritan 
 and Septuagint versions were both translated from a text older than the 
 present Masoretic, and there is nothing to invalidate this reasonable con- 
 jecture except the absurd hypothesis that the Canon was closed and our 
 present Masoretic text established under the influence of inspired 
 editors ! The Samaritan text itself, for the reasons mentioned by Gesenius, 
 must have been formed subsequently to the Exile, probably in the 
 reign of Darius Codomanns, when Manasseh, the brother of the High 
 Priest at Jerusalem, married the daughter of Sanballat, the Satrap of 
 the Samaritans, and, in order to keep both his wife and his priesthood, 
 established on Mount Gerizim a temple-worship in opposition to that 
 at Jerusalem. It may be inferred that the text thus received by the 
 Samaritans was the same in the main as that which was adopted by the 
 Sanhedrim in Judaea; and, as the tradition respecting the 72 inter- 
 preters of the Septuagint points to the number of the Sanhedrim who 
 sanctioned that translation, as the Samaritan version of the Pentateuch 
 stated to have been made by the pontiff Nathaniel a little before 
 Christ agrees with the Targum of Onkelos, who flourished about the 
 same time, and also with the Septuagint published about 100 years 
 before, it would seem to be a fair conclusion, that, making allowance for 
 the intentional alterations of the Samaritans, these four versions repre- 
 sent to us the text of the Pentateuch, as dt was from the Maccabaaan age 
 to that of our Saviour, more fully, on the whole, than the Hebrew text 
 which we have derived from the subsequent labors of the Masorah, 
 although this later recension is in itself better than any of the four. It 
 is clear that the Masoretic School at Tiberias was engaged in settling 
 or unsettling the Hebrew text until the final publication of the Masorah 
 itself. 'The most recent researches on this important subject incline 
 to the conclusion that the view of Elias Levita (b. 1472, d. at Venico 
 1549) "the Massorah was committed to writing in 506 after Christ" is 
 
NOTES. 207 
 
 correct.' . . . Jolowicz has undertaken to show that the 'Talmudists 
 and tne later Rabbis as well as the Chaldee paraphrast Jonathan hen 
 Uziel not only knew various readings most strikingly differing from out- 
 Canonical text, but also determined by the interpretations of the same 
 the most important usages of life ;' and in his postscript (p. 15) he gives 
 special proofs that the Talmudists had copies of the Pentateuch contain- 
 ing different readings, and that they sometimes used one MS. roll to 
 correct many others. If then we take into consideration all the facts of 
 the case — the variations of the Hebrew MSS., none of which can boast 
 any great antiquity, the discrepancies between the Hebrew text and 
 that of the Samaritan and Greek versions, the evidences of different 
 readings furnished by the Talmud, Targumim, and other Rabbinical 
 authorities, the change of the Hebrew character from the older Phoe- 
 nician form to the square letters borrowed from the Syrians after the 
 captivity, the late introduction of points and distinctions between 
 medial and final letters, 1 the probability that the Jewish editors may 
 have accommodated the Hebrew text to the Septuagint, and the evidence 
 furnished by the very remarkable fact that some of the Jeioish computa- 
 tions of time in the text of the Old Testament involve the date of the 
 destruction of Jerusalem, and therefore presume a tampering with the 
 text subsequent 2 to this date, — all this and a great deal more that might 
 be alleged shows that we cannot place implicit reliance on the Masoretic 
 text, and that if conjectural emendation is allowable in the case of the 
 classical authors it is a still more legitimate instrument in the case of 
 these compiled, revised, and perpetuallij reedited remains of the ancient 
 Jeioish literature.'" — Donaldson, Chr. Orth., 237-241. 
 
 The priests and scribes, who were the literary men of the nation, 
 reduced to a complete and elaborate system the ritual observances 
 which had gradually come into vogue. It would be a waste of words 
 to show that the priestly caste, who took it upon themselves to say what 
 books should be regarded as sacred and what excluded from the Canon, 
 did not during the period from 400 b.c to 150 B.C. abstain from remodel- 
 ling, perhaps rewriting, some of the older books. — Donaldson, 202, 191. 
 
 Deuteronomy is the Old Copy of the "Book of the Law." — Donald- 
 son, 200. This is the name of the Book that was found in Josiah's 
 time ; its date is probably not prior to 667-6-40 before Christ. — Ibid., 
 201. It was probably much later. The order of succession may have 
 been somewhat as follows : first the Laws of Demeter or Moso, next a 
 compilation of the Mysteries of Musa/i, then the Book of the Isar, then 
 Deuteronomy, then, perhaps, the Pentateuch, and, finally, the whole 
 Old Testament. 
 
 1 At the time of Jonathan's translation, five Hebrew final letters were not 
 in use. — Donaldson, 239, note. Tsade, Shin and He were not originally in the 
 alphabet. — Dr. Heinrich Wutthe, Zeitschr., D. M. G., xi. 95. 
 
 2 Seyffarth's Chronology, 122, 1-44, 168. 
 
 i 
 
208 sod. 
 
 In the time of Plato the Mysteries were too much in vogue to have 
 been openly attacked. At what time would it have been most safe to 
 attack the Bol- Adonis Mysteries of the Hebrews? Clearly at a time 
 when their influence began to wane ! When would the Jews have been 
 most inclined to the work for political reasons ? Just at the time when 
 from a Persian colony established in a strong fortress they had grown, 
 and conceived hopes of extending tlie sway of Jerusalem over all Pales- 
 tine ! "It was now, probably, that the Jews discarded the Oanonite from 
 the genealogy of Shem and enrolled among their kindred the victorious 
 and sympathizing Persian. — Gen., x. 22. They recoiled from acts once 
 common to themselves, and found in their improved practice a new war- 
 rant for their old invasion of Canon." 1 — MacTcay, Rise and Progress of 
 Christianity, 39 ; Joshua, xvii. 16, 18. It is well known that no Asiatic 
 nation has Historical writings properly speaking. No history is to be 
 found among the Hindus. So, in Judea, the Hebrew writings have pre- 
 served to us only perverted annals rewritten in ecclesiastical and politi- 
 cal interests. — Josh., xiii. 5, 6 ; Donaldson, 240. 
 
 Careful investigation has proved that the formation of the Canon of 
 the Old Testament originated in a wish to collect all the remains of 
 Hebrew literature extant after the captivity ; that the process of collec- 
 tion commenced about 450 before Christ and lasted for nearly three cen- 
 turies. — Donaldson, 1 GO. There is abundant evidence to show that the 
 provisions of the Levitical law did not emanate from Moses, but were 
 subsequently invented by the Priestly caste. — Ibid., 162. 
 
 Pp. 111. 135-7, 172. 
 The priest wrote for the holy fraternity, and charged his own work 
 upon the God whom he served. The Cultus must have a holy Codex 
 in which all belonging to it stands, and thus Menu Hermes, Dionysos, 
 Orpheus, were the teachers of their own Mysteries ; the God dictated 
 to Zoroaster, Moses, etc., the Law. — Norlc, 389. 
 
 Pp. 170; in. 
 
 Mu.sio==Servator, Salvator, Saviour. — Kabbala Denudata, I. 517, the 
 Lexicon to Sohar. 
 
 Pp. 169, 170 ff. 
 
 Sippara (Sapor, Spiro 2 ) is the Sun's city. ZippomA (S'vprah) means 
 
 " the Shining," from sapar 3 to shine. — JSForTc, Rabbin. Diet., 389. MAsah, 
 
 MusaA (Musaeus, Hermes) marries Her (Asarah, Luna-Binah-Yenus, 
 
 Asherah). Yossius (de theol. Gent., I. c. 30) found in the name " Mouses" 
 
 1 Unto thy seed will I give this land, Canon. — Gen., xii. 7. The Jews are 
 directed not to intermarry with Canon. — Gen., xxviii. 2. But Iehudah by 
 mistake cohabits with the daughter of a Canonite. — Gen., xxxviii. 2. 
 
 2 Zephyr. 3 Sephira ; the Sephiro^/i. 
 
NOTES. 209 
 
 a connection with Bacchus who, born in Egypt and exposed in the Nile 
 (Osiris), bore the name u Muses" among the Orphics. Bacchus (like 
 Moses) was preserved from the water. He was shut up in a box and 
 thrown into the sea. Ino (Luna) preserved and brought him up. — Norh, 
 390; Sod, L, 31, 32; Spirit-Hist., 396 ff; Exodus, ii. 3. 
 
 Iehudah's territory originally extended from the Idumean mountains 
 to the north point of the Dead Sea. From there the boundary line ran 
 above Jerusalem to the Mediterranean. — Josh., xxv. 1 ; J¥orh, 274. It 
 was mostly mountainous. Hence the usual victories of the mountaineers 
 (Arimi) over the lowlanders (Canani) or Phoenicians ; for the terms Cana- 
 nite and Phoenician are used one for the other in Hebrew Scripture. — 
 Jervis, 167. Herodotus says that the Syrians of Palestine (the Jews), 
 whom he also calls Phoenicians, anciently dwelt, as they themselves 
 said, upon the Eed Sea. According to the same author they went out 
 from the Eed Sea (from Egypt, according to the Bible, Manetho, Chaere- 
 mon, Polemo, Artapanus, Lysimachus, Diodorus) and settled in that part 
 of Syria which lies upon the Mediterranean Sea and is called Palestine. — 
 Sod, I. 192 ; Herodotus, vii. 89. Who they were is well settled : Hero- 
 dotus, Manetho and the learned Movers have fixed them as Phoenicians. 1 
 Added to this we have the testimony of the Hebrew Scriptures, which 
 describe the relations of Tyre and Jerusalem as those of kindred peoples. 
 Solomon writes to the king of Tyre as to one upon whom he had pecu- 
 liar claims, and Hiram responds in a spirit suited to the international 
 affinity. After entering Jerusalem the new Phoenicians and the old Oan- 
 anite Phoenicians 3 must have soon coalesced. 3 It matters little whether 
 the Book of Joshua gives us the most ancient account of this, or only the 
 Rabbinical Version. There they remained ! They remained among the 
 Phoenicians, otherwise called Oananites. There Herodotus, the Bible, 
 Manetho and all antiquity locate them. 
 
 Their religion was the adoration of the Sun, Moon, Stars and other 
 Spirits — Bal and all the Host of Heaven — later their philosophy was the 
 worship of the Male and Female Principles, taught by the Magi in all 
 the Schools of the Semitic philosophers from Babylon to Egypt, from 
 Greece to the extreme coasts of Arabia. Their philosophy shaped their 
 creed. It could not be otherwise — since men can hardly be rationally 
 convinced of a thing without believing it ; therefore they associated the 
 Great Male Being, the Source of Light, Water, Heat, Animation, Fire, 
 with a Goddess. The Sidonian Bol or Baal- Adonis was associated with 
 the " Queen of Heaven " to whom offerings were made by the He- 
 brews. 4 Their name, according to the usage of those times, was that 
 of the Shining God Abar (Heber), the " Shining Bar" of the Assyrian 
 bas reliefs. If they also called Him Baga (God), Bacchus, Eacus, Iachos, 
 Iachoh, Iahoh, Acush, or Zeus Acasios (Hyksos), who can blame them ? 
 
 Spirit-Hist., 265. 3 Movers, 2, 3. s Joshua, ix. * Jeremiah, vii. IS. 
 
 14 
 
210 sod. 
 
 If they had many names for Him, calling upon Abad, Abodios, Apat, 
 Aphthas (Phthah, Phut), Pnt, Iapet, Iapetos, Iupeter, why east an 
 orthodox stone at them ? If, among other names, they called Him Al, 
 El (Helios), Asan, San, Zion, Saad, Sadi (Shaddai), Eloi, Alahi, Alahim 
 (Alah), Adoni and lahoh, they had a perfect right to do so if they 
 pleased. And the later Kabbins were perhaps equally justified in putting 
 enough vowel points under the text to lengthen the " Four Letters " 
 IHOH (Tetragrammaton) into IaHOUaH ; otherwise, according to rule, 
 it was read lahoh; the Greeks, later, reading it Iao and Ieuo. To 
 return, however, to their Bacchic starting point, the Hebrews were fond 
 of "little bulls," the emblem of Osiris-Bacchus-Adonis; and this we 
 have shown to be a Phoenician custom. 1 This inspiring religion, accord- 
 ing to which Bacchus- Adonis was the Life, Light and Life-giving "Watee, 
 proclaimed the Male Principle under the name of the SPIEIT or Holy 
 PNEUMA (Ghost). The Scripture condemns the having " eaten 2 upon 
 the mountains." — EzeMel, xviii. 15; Jer., iii. 6, 13, 23; iv. 11. The 
 priests of the High Places did not use to ascend to the altar of lahoh 
 in Jerusalem, but ate MAzoth among their brethren! — 2 Kings, xxiii. 9. 
 They had "gone up Bith and Dibon, 3 the 'High Places,' to motjen: 
 on all their heads baldness, and every beard cut off (at the corners)." — 
 Isaiah, xv. 2. 
 
 And the Prophets prophesied by Bol (by Apollo's Inbreathing, and 
 the Bacchic Pnettma). — Irmiah (Jeremiah), ii. 8. They had no need to 
 change their gods. 
 
 Hath a nation changed gods t And yet they are no gods ! — Jeremiah, 
 ii, 10, 11. 
 
 They still continued the Bacchic Solar worship with its festivals and 
 the temple harlots or Holy Women of the Sun (kedeshas). For in- 
 stance, the Mount of Corruption (for the kedeshas) which Salamah had 
 built for Astarte (Yenus). — 2 Kings, xxiii. 13. 
 
 Lift up thine eyes to the "High Places " and see where thou hast not 
 been lain with ! Thou hast played the harlot with many lovers ! In 
 the roads thou hast sat 4 for them, like Arabs (lurking) in the desert ; 
 
 J Sod, I. 33, 108. 2 Sod, I. 44, 46. 
 
 3 Dibon, Bamoth-Bol (the High Plaees of Bal), Bith-Bol-Moun, Beth-Abara 
 (Beth-BARa) and Beth-BAUR or Peor were east of Jordan in the land of 
 Araban (Rauban) or Araby.— Joshua, xiii. IT. In this neighborhood we also 
 find the Arabs, the cities Reba, Rabah (ArabaA) and the memory of their 
 Arab (or Araba euhemerized into a Great Man or Patriarch). He was the 
 Father of Anak (Inaehus or Annakos).— Joshua, xiii. j xiv. 15 ; xv. 13. Cities 
 bore deity-names.— Spirit-Hist., H. The Beni ManasoA occupied the Basan- 
 tis just as the Arabs now occupy it, the descendants of the worshippers of the 
 Arab god Manah. Beth-ArabaA is mentioned, Josh., xv. 6. 
 
 4 Sod, I. 101. This custom also existed in Baalbek, Babylon, Cyprus and 
 Byblus.— Eusebius, Theoph. % 2, 14 ; HerodoL, I.' 199 ; Movers, 205. 
 
NOTES. 211 
 
 and thou hast polluted the land with thy whoredoms.— Jeremiah, iii. 
 1, 2, 6. A horrible thing in the House of IsAsel, the Whoredom 
 of Apharim. — Rosea, vi. 10. This is a plain reference to the tem- 
 ple slaves of Babylon, Syria and Phoenicia (including Israel and 
 Judea.) 
 
 The Beni Rauban, and the Beni G-d, and half the tribe of MANAsah 
 built an altar by Jordan, a great altar to behold ! You have trans- 
 gressed against Alahi Isaeal, you have built an altar to rebel to-day 
 against Iahoh! For this is OD ! ! — Joshua, xxii. 10, 16, 27. And the 
 Sons of RAUBan (Araban) and the Sons of G-d (Achad) called the 
 altar Od! — I old., xxii. 34. This OD is an Arab god: "I swore by 
 the blood-besprinkled AUD, and by the Pillaes 1 of- Saie" (Asar, 
 Sar, 2 Osir-is). — Kamus; Movers, 263. The DuMAtina of Arabia sacrificed 
 a boy annually. — Eusebius, Theophania, 2, 62. They shed their own 
 blood upon the altars every year. — Ibid., 2, 64 ; Porphyry. It would 
 seem that these bloody sacrifices anciently belonged to the Bacchic, 3 
 Phoenician (Adonis), Arabian, Samothracian and Egyptian Mtsteeies. — 
 Eusebius, Theoph., 2, 5-64. The Ctjeetes 4 sacrificed boys, and a man 
 was sacrificed to Bacchus Omadios. — Ibid., 2, 58, 60. The word Ama- 
 dios was probably assimilated to Omestes ; since we have the proper 
 names Amada (a priest), Madi (Gen., x. 2), Madon (Josh., xi. 1), and 
 Amadia (Media). — Spirit-Hist., 93, 201 line 5, 314. Also Amad.— 
 Joshua, xix. 26. Joshua is full of ancient deity-names and temple- 
 cities. — Ibid., xxiii. 7. 
 
 As ancient divisions of that earlier Phoenicia in which we include the 
 whole country of the Hebrew races we may mention Byblus or Gebal, 
 Sidon, 9 Tyre, and the separate districts or cities with their adjacent ter- 
 ritory, mentioned in Joshua, x-xvii. chapters. The other divisions, 
 Asachar, Saman, "Rohan, Achad or Gad (Gadar, Kadar), Manas, Abar/m 
 or Epurim 6 (Ephraim), Beni Aman or Beni-Ammon or Beni Hainman, 
 Ahod or Iahud (Iehudah), Sabol<m (Zebul, Zebulon), Adan or Dan, Anab- 
 atal or Naptali (IsTebo, or Nabo Talus), and Asar (Asher) recall names of 
 deities worshipped in the districts of Palestine and Arabia as Zagreus, 
 
 1 Then the Melek stood by a Pillar and made a covenant (oath) before 
 Iahoh! — 2 Kings, xxiii. 3; Spirit-Hist., 300. Kings, in Egypt, were either 
 of the warrior or priest caste. If a warrior, he was at once initiated into the 
 priestly mysteries. The Egyptian Mysteries are mentioned in Eusebius, 
 Theoph., 5, 16 ; Spirit-Hist., 380 ; Sod, I. xiii. 43 ; II. 98. 
 
 2 Movers, 4*79 ; Josh., xii. 5-7, 8. 
 
 3 So Gerhard, Anthesterien, 157, 158, 197. 
 
 4 Spirit-Hist., 203. 
 
 5 Canon begat Sidon his first-born. — Gen., x. 15. 
 
 6 Compare the names of like root, Heber, Hebron, Mount Ephrcm, Hebraioi 
 or Heberi (Hebrews). Afarim or Aparim is perhaps a better reading than 
 Epurim (Sons of Epure). 
 
212 sod. 
 
 Baal-Saman, Arab, Arba, Achad, Manas, Manah, Abar, Bar, Epure 
 (Apollo), Amanus or Ammon, Ahod (?) God of Light (Hod= Gloria), 
 Ieud (lehud) the dying Sun-god of Autumn, Seb or Sabi, Sabellians, As- 
 Bel or Asabel, Adan or Adonis, Adon-Ea, Nebo, Nebat and Talus, Asar 
 the Sun and Fire-god Mars. "Whether in common use or not, the appli- 
 cation of them in a Euhemerist way as names of mortals is probably 
 Raboinical} 
 
 Established in the territories of the Southern Phoenicians, the Old 
 Testament is profuse in its descriptions of their Bacchic worship as it 
 continued to exist all the way up to the boundaries of the Sidonians, 
 both among the native Phoenicians, and among the Hyksos settlers 
 returned, from the Bed Sea / Powerful, a fortress nearly impregnable, 
 Jerusalem remained under her kings until the Exile. Eeturned from 
 Babylon, as a Persian Colony, authorized by a royal edict, the priest- 
 hood replaced the ancient kings. A priest of the " Sun and Fire god," 
 Azara (Ezra), replaces or restores the ancient Sacred Books, and is the 
 Satrap. Here began the temptation for priestly persons to grasp the 
 power and to reform the Scriptures with this aim perpetually before 
 them — to found a government of priests, in which a priest should be 
 Ethnarch ! Their hand may be traced in every provision, every statute, 
 and almost every narrative contained in their Scriptures ; everything, 
 even the accounts of the prophets, is turned in favor of the priests and 
 prophets, the highest order of sacerdos. But the chief object was to 
 extend the power of Jerusalem beyond the city and the province of 
 Judea. The aim was to exercise authority over the other cities and 
 tribes of Palestine ! The whole Old Testament agrees with this view. 
 Their jealousy of the Baal or Bacchus- worship as celebrated on the hills 
 of Palestine, and under every green tree, is abundantly evidenced in their 
 Sacred Scriptures. Their Prophetical Books are loud in denunciation of 
 all shrines except that in Jerusalem, and prophecies of the coming great- 
 ness of the Jewish State are thickly strewn upon the record. 2 Their 
 Scriptures claim the country over the Jordan — the land of the Sabeans. 
 There were many points in which they once agreed with the Sabeans, 
 especially in the Bacchic-worship, the adoration of the Sun, Moon and 
 Five Planets, the SABAoth of the realms of light. They had been in 
 
 1 The Hebrew Scriptures were anciently written in the Old Phcexician char- 
 acter, which was afterward changed to the one now in use. — Donaldson, 239. 
 
 2 We have adopted it as a rule to give the priesthood the credit of every- 
 thing in the Scriptures that favors their interests or tends to extend the sphere 
 of their dominion. 
 
 At that time they shall call Jerusalem the throne oflahoh, and all the nations 
 shall be gathered unto it, to the Name of Iahoh, to Jerusalem ! — Jer., hi. 17 ; 
 Zach., viii. 20-23 ; xii. 2, 3 ; xiv. 16, 1*7 ; xiv. IT, 12 ; xiv. 14-21. These 
 passages show the effort to make Jerusalem the resort of the neighboring 
 peoples at her feasts ! 
 
NOTES. 213 
 
 Babylon, they knew the worship of the Seven-Rayed God, the Heptaktis 
 of the Book of Revelation, and their Sacred Books refer to Sabaism in 
 the account of Balom's Seven Altars, to the Sun, Moon and Five Planets. 
 This worship was wide-spread through the Orient and in Egypt. We 
 see it as early as in Nebuchadnezzar's account of the rebuilding of the 
 temple of Borsippa which Rawlinson has translated from a cylinder 
 discovered in its receptacle in one of the corners of the edifice. 
 
 Pp. 153, 154. 
 The Reigns of the Seven and the Twelve are mentioned in Codex 
 Nasar., III. 71. 
 
 P. 169. 
 The priests of the Sun were called 'Elloi. — Spirit-Hist., 59. 
 
 P. 184. 
 Alahm or Alohim is the plural denoting majesty. — Gen., xlii. 30, 33 ;. 
 1 Sam., v. 7 ; 2 Kings, i. 3 ; xix. 37. The word Adonm, applied to 
 Ioseph, is proof of this use of the plural as an expression of reverence. 
 
 P. 204. 
 Mas. — Gen., x. Pliny's Masei Arabes. " The MAsian (Masion) moun- 
 tain." — Chwolsohn, I. 442. 
 
 P. 207 note 1. 
 li He " was originally the Greek long e (eta), as it occupies its place 
 in the alphabet. Its use as H was later probably. 
 
 P. 210. 
 The Codex Nasar says that the Hebrews worshipped Adoni, Iurba 
 (Araba, Arba, Orpheus), Roach (the Spirit), and Alha. — Cod. JS r as., III. 
 75. "Iurba whom the Abortives call Adoni." — Ibid., III. 73. 
 
 In connection with this and the following work see Gerhard uber die 
 Anthesterien, Nork, Biblische Mythologie, Nork's Worterbuch, Grimma, 
 1842 ; Ghillany Menschenopfer der Hebraer, Nork Rabbinishe Quellen 
 und Parallelen zu neutestamentlichen Schriftstellen, Meuschen Novum 
 Testamentum Graecum ex Talmude illustratum, Donaldson's Christian 
 Orthodoxy, John Jervis-TVhite Jervis's Genesis, Rev. Julius Bate's Trans- 
 lation of the Pentateuch and Historical Books; Berlin Acad., 1816, 
 p. 47 ff; Gerhard, Griech. Mythot, §454; Franck, Die Kabbala ; and 
 the Hebrew Bible without points. Abo the Mystagogos, Hamburg 18-60, 
 and Mackay's Rise and Progress of Christianity. According to rule, 
 Robertson's Heb. Diet, by Nahum Joseph, p. xi,, ^ -| 1 y are read a, u (o) 
 i, o in this work. The vowel a is inserted between consonants unless the 
 Hebrew vowel is written in the square character. This was the rule of 
 a contemporaneous language, the Sanskrit. — Spirit-Hist., 387, 3S8. 
 
214 sod. 
 
 P. 82, 83, 84, 87, 103, 115, 116, 117. 
 They relate that the sacred tree is cut on that day on which the sua comes to 
 the apex (akron) of the equinoctial apsis (circle, circuit) ; on the next day they 
 go around with trumpets, on the third day the sacred ineffable (mystical) sum- 
 mer-fruits (theros, harvest) of the god Gall us ( Adoni) is cut : after these are the 
 Hilaria Feasts. — Julian, in Matrem Deorum. 
 
 P. 83. 
 
 There was a wooden pigeon among the idols of the Arabs. — Univ. Hist., xviii. 
 386. 
 
 P. 101, 159 ff. 
 
 Petra Achabaron, the Rock (fortress) of the Achabari (Children of the Sun).— 
 Josephus, Wars, II. xxv. "Achabari" is the root of the words Cabin, Acbar, 
 Kebir, Gabari. Achab (Keb, Saturn), or IAcob, is prominent in the north Arabian 
 desert (the Agubeni, and Akaba/i). 
 
 P. 119. 
 
 Haman (Hamman, Amon) is here probably a name of Hades, or the Sun.— 
 Spirit- Hist., 301, 194; Movers, Ph'&n., I. 294, 295. It would have been exactly in 
 their style for the rabbins to explain that Haman was Esther's Haman. — Sod, II. 
 132, 149. 
 
 P. 164, 201, 199. 
 
 The AGUBeni (Children of IAcob) and Rhaabeni (the Raubenites) were tribes 
 of Arabia Deserta. — Univ. Hist., xviii. 344. 
 
 A comparison of four maps gives the names Akaba, Akabef e Shamieh, Agubera, 
 Rabeni, el Ukuba, Akabei e Sheitan, tolerably near latitude 30, one name following 
 the other from the northeastern end of the Red Sea across Arabia to the north- 
 western end of the Persian Gulf. lAkab's geographical extent was very large, 
 entitling him to be the Ancestor. 
 
 P. 165. 
 Asaph was an Arab god (Ioseph). — See Univ. Hist., xviii. 361, 387. 
 
 Pp. 165, 191. 
 
 "We find the cities IzraelaA and Israel.-r-l Kings, xviii. 46 ; 2 Kings, viii. 29. 
 They were the cities of Sol, Israel. 
 
 P. 169, 170, 202, 213. 
 
 Bochart intimates that the Masa of Musaft (Mouses, Moses) was the Muza of 
 Ptolemy. R. Saadias and R. Abraham assert Masa to be Mecca. The ancient 
 Musa is considered by some to be Mocha, by others Mosa, ten leagues from Mocha. 
 — Univ. Hist., xviii. 353, 355. 
 
 P.*178. 
 
 And the king of lsaral and Iahosaphat king of Iahodaft (Judah) were sitting each 
 on his throne, dressed in (the) robes, and sitting in the area of the entrance of the 
 Gate of Samaron ; and all the prophets prophesying before them ! — 2 Chron., xviii. 
 9-13, 15. See Sod, n. 129 note 2d. 
 
 P. 191. 
 Hebrew Sero (zero) ; Latin Sero " to sow." 
 

 NOTES. 215 
 
 Pp. 202, 205. 
 
 Places bore deity-names. — Spirit-Hist., 74 ; Julius Bate's note to Josh., xr. 32. 
 The place Nemara.— Wetzstein, 21. The tomb of Nemara \—Ibid., 36. The waters 
 of Nimarim. — Isaiah, xv. 6. Adding the termination at, eth, we have Nemabo^ 
 (Nimarad), Nimrad / We have the god Bar-Nemre. — Chwolsohn, 1. 450. Nimrond 
 is assumed as the Builder (the God) of the city Nimrourf. " Tel (hill) of Athur 
 the Lieutenant of Nimroud. "—Layard, 165. The Nimroud Dagh (range of moun 
 tains).— Ibid., 74 ; Gen., x. 8, 9. 
 
 Pp. 209, 211. 
 
 Bag, And, Nas or Nos (Anos, Anush, Ianos, Nuh), Heber and Sakia (Heber and 
 Isaak) were ancient Arab idols. — Spirit- Hist., 73 ; Univ. Hist., xviii. 385. 
 
 Pp. 70, 110, 111, 135, 170. 
 
 " Alius " (" Amous " in Plutarch and Herodotus) means Absconditus, Abstruse, 
 cache, occult.— Chwolsohn's Tammuz, 21, 22, 23, 17; Spirit-Hist., 26 note 3. 
 
 Pp. 147, 162, 170. 
 
 The copyists of the "Nabathean Agriculture '' considered Adam, Isita, Anuha 
 and Ibrahim to be Adam, Seth, Noah (Nuh) and Abraham. — Chwolsohn's Tammuz, 
 87 note 1, 91 ; Nabathaische Laudwirihschaft, Cod. L. II. p. 27—31. 
 
216 sod. 
 
 CHRONOLOGY. 
 
 The chronology of Sod I. 118, 119 ff, et passim, is founded mainly on the follow- 
 ing data : 
 
 The Hebrew priests began their festal year March 8th, bringing the Passover on 
 the Yernal Equinox, and the Feast of Tabernacles on the Autumnal Equinox ! — 
 Philo, On the Fifth and Tenth Festivals, and on the Ten Commandments j compare 
 SeyffartKs Chronology, 170, to the same point. The Sacred Year beginning in March 
 is Solar ; for SANah (Shanah) is rather to be referred to the Solar year. — Saal- 
 schutz, Mos. Recht, I. 398. Moses makes no mention of an intercalary month, and 
 we find the duration of the Deluge reckoned by months of thirty days ! — Gen., vii. 11, 
 viii. 4, v. 3 ; Saalschutz, I. 397. 
 
 The Egyptians began their month Pharmuthi about the eighth or ninth of March. 
 An epigram says : The rising of the Pleiades aptly marks the time of Athur (Athur 
 apto tempore signat). — Hospinianus, I. 81. But the Pleiades rise October 10th ! — 
 Anthon, Diet. Ant., 200, from Pauly's Real-Encyclop'ddie ; Hospinianus, I. 81. 
 Athur is then from October 10th to November 9th. 
 
 On the 17th of Athur (Oct. 26th) Osiris is put into the Ark. — Plutarch, de hide, 
 xiii. They say that Osiris dies when the Nile recedes and the soil is laid bare.— 
 Ibid., xxxix. The Nile recedes in Athur — Plutarch, de hide, xxxix. The quota- 
 tion from Plutarch (de Iside lii), " On the eighth day of the moon's wane in Phaophi 
 after the Autumnal Equinox,' } shows that Phaophi is September 10th— October 
 10th. In the month Phaophi the Nile ceases to increase ! — Hospinianus, I. 80. It 
 reaches its maximum from the 20th to the 30th of September. It then remains 
 stationary for fourteen days (up to October 15th) .— Kenrick, I. 70. Thus the Nile 
 " ceases to increase " before October 10th, before the close of Phaophi ! Plutarch 
 says that Sol passes through Scorpio in the month Athur. — Be Iside, xiii. The Sun 
 entered Scorpio October 19th.— Anthon, Diet. Ant., p. 200. Thoth contains "a 
 good part of August " (Aug. 11th— Sept. 10th).— Hospinianus, I. 80. 
 
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