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 A Manual Explanatory of Chart, 
 RELIGION AND SCIENCE: 
 
 AND THE 
 
 Twelve Axioms of History. 
 
 BY P. A. EMERY, M. A ., 
 
 Author of "Order of Creation," "Inner Life Night *-t"0^ 
 
 Thoughts;' etc., Founder of "Kansas Deaf-Mute Inst." 
 Principal of Chicago Deaf- Mute School, etc., etc; 
 
 THE TWIN RIVE RS, A P OEM BY J. T. C. 
 
 APPENDIX 
 
 Containing a brief Biographical Sketch of the Author and 
 a written delineation of his phrenological character. 
 
 PUBLISHED BY CHICAGO. 
 
 MRS. M. A. EMERY, 1875. 
 

 
 Entered according to Act of Congress, in the year 1875, 
 
 BY P. A. EMERY, 
 In the Office of the Librarian of Congress at Washington. 
 
 Weller & Metcalf, Printers, 
 Chicago, Illinois. 
 
<2* 
 
 I 
 
 THE MOST PATIENT OF COMP ANIONS, 
 THE MOST FAITHFUL OF COUNSELLORS, 
 THE MOST UNTIRING OF HELPERS, 
 AND THE SINCEREST OF FBIENDS, 
 
 MY DEAF-MUTE WIFE. 
 
 WHO, 
 BY HER PATIENT, 
 ENDURING AND UNWEARIED TOIL IN THE 
 MAINTENANCE OF OUR FAMILY, DURING THE YEARS THAT I 
 HAVE BEEN OUT OF PROFESSIONAL EMPLOYMENT, HAS CON- 
 TRIBUTED SO LARGELY TO THE SUCCESS 
 OF MY LABORS FOR 
 THE 
 
 GOOD OF OTHERS, 
 
 AND THE BENEFIT OF OUR DEAR CHILDREN, 
 
 THIS LITTLE VOLUME IS MOST AFFECTIONATELY DEDICATED 
 
 BY 
 
 THE AUTHOR. 
 
Contents. 
 
 Dedication 5 
 
 Why this Work is Published 9 
 
 Twelve Axioms of History 13 
 
 Amplification of the Axioms 17 
 
 Explanation of Chart. 
 
 Mathematics of History 55 
 
 Design of Chart 58 
 
 The First Golden Age (Fig. 1*) 59 
 
 The First Silver Age (Fig. 2) 63 
 
 The First Brazen Age (Fig 3) 67 
 
 The First Iron and Clay Age (Fig, 4) 68 
 
 The Second Clay and Iron Age (Fig. 5) 68 
 
 The Second Brazen Age (Fig. 6) 69 
 
 The Second Silver Age (Fig. 7) 70 
 
 The Second Golden Age ( Fig. 8) 72 
 
 The Millennium 74 
 
 The End of Time 75 
 
 How the Millennium and End of Time is found 76 
 
 Why Chart Printed in Colors 77 
 
 Corroborative Testimony 81 
 
 Religion and Science compared to Two Rivers — A 
 
 Poem on Chart 87 
 
 * Refers to corresponding number on Chart. 
 
Contents of Appendix. 
 
 Whv this Appendix 94 
 
 Biographical Sketch 
 
 Nativity and Parentage 95 
 
 When and How Hearing was Lost 96 
 
 Begins Manual a. b. c. at the Ripe Age of 21 97 
 
 What Sciences and How they were Studied 97 
 
 Motive and Stimulus to so much hard Study 99 
 
 Why the Honorary Degree of A. M. was conferred 100 
 
 When and to whom Married 100 
 
 Kansas Life : Famine; "Kansas Deaf-Mute Insti- 
 tute" ; "Home Circle," etc 100 
 
 Chart, il Order of Creation,'' 101 
 
 Chart, " Religion and Science," 102 
 
 As an Educator 103 
 
 Personal Appearances 104 
 
 Is compared to the Founder of the " object system " 105 
 
 His Future predicted 106 
 
 Phrenological Character 
 
 Organization more for Mental than Physical Labor 109 
 
 "Many Ideas" 110 
 
 Moral and Intellectual Character and Tendency... 112 
 
 Organization for a 4< good Writer " 114 
 
 Inventor 114 
 
 And a " good Minister," etc , . . . 115 
 
Why This Work is Pub- 
 lished. 
 
 1. A desire to give to others, especially to 
 that large class of persons who have neither 
 the time nor the means of acquiring for 
 themselves, the results of long and patient 
 study and much thought in the form of a 
 Chronology brief, accurate, and always avail- 
 able. To select and extract from a mass of 
 miscellaneous matter the few grains of his- 
 torical dates, marking the principal events, 
 of scientific, civil and religious history of the 
 world : and to arrange them in an attractive 
 and useful form, especially adapted to the 
 young, and at the same time not less worthy 
 the attention of the mature of all classes, is 
 the aim of the author. 
 
 2. To demonstrate, as perfectly as the 
 limits of the work will permit, that the his- 
 tory of individuals, of nations, and of the 
 
10 
 
 world, both as to science and to religion, is 
 cast in a circular form and is a mathematical 
 problem that can be solved by mathematical 
 rules. Every circle, historical as well as 
 geometrical, is divided by two lines crossing 
 at right angles in the center, and dividing it 
 into four equal parts. These again may be 
 subdivided into as many sections as are neces- 
 sary, each grand division, half or quarter, 
 being always equal to the other. Take for 
 illustration the history of a man. The time 
 of his life is divided into four principal eras ; 
 childhood, youth, manhood, and old age. 
 The full circle of one man's life will vary 
 somewhat from that of another, some scarce- 
 ly going beyond sixty years, and others 
 attaining to the ripe old age of ninety or one 
 hundred years. But one part will harmonize 
 with the others. Slow development in attain- 
 ing to maturity will, as a rule, indicate long 
 life, and a rapid development of powers and 
 an unnatural precocity will indicate a rapid 
 decline and a short life. These instances, of 
 course, refer to cases where the circle is fully 
 
11 
 
 run, and not cut short by accident or abnor- 
 mal causes. Hence parents and teachers of 
 science or morals should lead and direct the 
 youthful powers in normal action, and not 
 crowd and force them into an unnatural 
 action. The process of cramming and crowd- 
 ing the young of all ages so largely practiced 
 in our public schools, and higher institutions 
 of learning, is highly detrimental to the men- 
 tal powers, which should be cultivated rather 
 in the use than the mere accumulation of 
 knowledge ; and which should not be forced, 
 especially in children, into unnatural tension 
 or into distasteful and repulsive directions. 
 While we believe that early habits of dili- 
 gence and usefulness are of the utmost impor- 
 tance, the natural bent, inclination and taste 
 of the child or youth for any especial trade or 
 profession ought to be conscientiously con- 
 sulted. 
 
 3. To show as nearly as may be from the 
 dates in our possession, that as the two 
 halves of anything are equal, one with 
 the other, so the two great periods of the 
 
12 
 
 world's history — the decline of the human 
 race from a golden age of innocence, through 
 a silver, and a copper, to one of iron and 
 clay (Dan. ii, 31-33) and the return — must 
 correspond one with the other as to their prin- 
 cipal dates, events, and order of progressions. 
 It will be seen by a reference to our manual 
 that we have demonstrated that the full 
 inauguration of the Millennial era is yet in 
 the somewhat distant future, and will be 
 reached only through the orderly progress of 
 the race in natural and spiritual regeneration. 
 
 4. We ask for our little work a patient 
 and careful examination, a candid and kindly 
 criticism, and a friendly and fraternal accep- 
 tance of its truths and forbearance with its 
 errors. We are all of one family, all endur- 
 ing the same imperfections and evils, all 
 aspiring to the same great end, happiness 
 and peace, and it becomes us all to contribute 
 our utmost to the great work of the world's 
 redemption and final glory. 
 
 Chicago, 111, 1875. P. A. -& 
 
AXIOMS OF HISTORY. 
 
Twelve Axioms of History. 
 
 1. History is based upon the rotations of 
 humanity on the dial of time. Fig. 1-8* ; 
 P. 17f. 
 
 2. Sacred History is the record, written or 
 unwritten, of the evolution of internal human 
 science. P. 19f 
 
 3. Profane History is the record, written 
 or unwritten, of the evolution of external 
 human science. P. 23f 
 
 4. Retrogression is an internal downward, 
 and progression an internal upward move- 
 ment of man, which is ultimated on the 
 external plane, and noted on the dial of time. 
 P. 27f 
 
 * Refers to figures on Chart — "Religion and Science." 
 t Refers to pp. in manual to Chart do do 
 
14 
 
 5. Man's internal state is the cause of his 
 external retrogression or progression ; hence, 
 his outward corresponds to his inward state. 
 P. 30f 
 
 6. Former states with the race, as with 
 individuals, never return. Human cycles are 
 spirals, not planes. P. 32f 
 
 7. "History repeats itself" — not identi- 
 cally ; but each cycle rises, step by step, on 
 the ladder of time — first internally, and then 
 externally. P. 34f 
 
 8. The history of religion keeps pace with 
 that of science ; and man's internal nature is 
 potent in making his external history.* — 
 
 P. 36f 
 
 9. Religion is the aspiration of the human 
 
 for the Divine, and is an impulse implanted 
 in all men. P. 38f 
 
 10. Idolatry — abnormal religion — is the 
 inverted use of man's religious nature; by 
 heathen in idol worship, by Christendom in 
 the love of rule, of pleasure, of honor, and 
 of wealth — the love of self and the world. — 
 P. 40f 
 
 * Sickness, wars, pestilence, etc., are caused by man's 
 abnormal spiritual state. P. 65. 
 
15 
 
 11. Arcana Coolestia and Nat ura are corre- 
 lated as soul and body, religion the soul, sci- 
 ence the body — microcosm and macrocosm. 
 P. 46f 
 
 12. When the spiritual and the natural 
 arcana are correctly understood, and their 
 laws fully obeyed, then, not before, will 
 humanity enter the millennial state or second 
 Golden Age ; then will be completed the first 
 round on the human dial of time. P. 5 If 
 
 2 
 
^zksiPiLiiFxajvrioiiNrs 
 
 OF 
 
 -A-ZXHO^vdlS OF HISTOBY. 
 
AN AMPLIFICATION 
 
 Twelve Axioms of History; 
 
 Fall and Rise of Religion and Science. 
 
 AXIOM I. 
 History is based upon the rotations of hu- 
 manity on the dial of time. Fig. 1 — 8.* 
 
 1. Motion, in its primary elements, is of 
 two forms ; the circular and the linear. The 
 variations of these and their combinations 
 give us all the varieties known, in mechanics 
 and nature. The linear, under varied im- 
 pulses becomes zig-zag, irregular and angular. 
 The circular, in like manner, becomes undu- 
 latory, rolling and spiral. 
 
 The circular has respect to beauty, har- 
 mony and good ; the linear, to brilliancy, 
 magnificence and truth. The spiral, to the 
 progressions of goodness by truth to develop- 
 ment and use. 
 
 * Refers to figures on Chart—" Religion and Science." 
 
18 
 
 2. The moral evolutions of man have refer- 
 ence to his quality as to good ; the scientific, 
 as to truth In the former, man's course is 
 in a circle or ellipse ; while in the latter, it 
 is angular and forward from point to point.* 
 It is this variety of condition and state with 
 man that is the foundation of all history. 
 The union of good and truth in the Creator, 
 and their united communication to all cre- 
 ation cause and necessitate progression and 
 development in all created things as a primary 
 law of their existence. Did good exist alone 
 without truth, all things would move in a 
 fixed, unvarying circle ; and did truth exist 
 alone without good, all things would fly off 
 in a tangent, without an end or use. The 
 perfect combination of these principles in 
 
 creation gives development, progression and 
 use. 
 
 3. History results from the combined orbi- 
 tal and forward movements of the race, mor- 
 ally and scientifically, socially and politically, 
 
 * See Paths of Religion and Science on Chart. Relig- 
 ion is represented by the winding red path ; and Science 
 by the zig-zag blue path. 
 
19 
 
 internally and externally. It is germinated 
 within, and ultimated without in the deeds 
 of men and nations. The rise, development, 
 consummation and decay of nations and peo- 
 ples, has been repeated over and over again ; 
 and will continue so to be repeated till the 
 restoration of all things and the redemption 
 of the race. 
 
 AXIOM II. 
 
 Sacred History is the record, written or un- 
 written, of the evolution of internal human sci- 
 ence. 
 
 1. Sacred history is the record of the fluc- 
 tuations of the church. The church consists 
 in the principles of spiritual science and its 
 indwelling life, evolved and developed through 
 various dispensation, especially as revealed in 
 the sacred Word of God. The Word from 
 first to last is a repository of spiritual science 
 as applicable to man, vailed in an allegorical 
 account of creation and the early history of 
 the race, and a fragmentary history of a single 
 people. The history of creation as given in 
 the first chapters of Genesis, is true in sub- 
 
20 
 
 Stance and in fact, but is allegorical as to 
 time and the method of creative procedure. 
 Facts of science, especially those of geology, 
 prove the process to have extended over vast 
 ages instead of six ordinary days of time. 
 The primary significance of the account lies 
 in its correspondence with the internal moral 
 recreation of man from a state of chaos, 
 darkness and moral death into which he had 
 degenerated since the inversion of order in 
 his internal nature. 
 
 2. The waters upon which the Spirit of 
 God moved were the falsities of a disorderly 
 science, generated in the mind by its inverted 
 action in making the sensual and external 
 the supreme, and by reasoning from natural 
 scientifics as causes to spiritual results as 
 effects. The light which shone upon the 
 darkness, was the light of pure spiritual 
 truth or science, let into the mind — revealing 
 its darkness, vacuity and moral chaos. The 
 light is pronounced good, orderly — genuine 
 truth — and there was then a distinction made 
 between the darkness of false science in the 
 
21 
 
 mind, and the inbeaming truth of genuine 
 science let in from the superior degree above. 
 And the light was called day, and the dark- 
 ness night, — and the evening (falsity) and 
 the morning (truth) were the first day (or 
 state with man). 
 
 That this is the primary significance of 
 this account may be further seen by the fact 
 that the two great lights and all the lesser 
 lights — sun, moon and stars — -were not creat- 
 ed until the fourth day; whereas in the actual 
 course of creation they undoubtedly preceded 
 the first beginnings of the earth by long ages. 
 It is clearly established that the earth pro- 
 ceeded from the sun as its source, and that 
 the stars are evidently much more ancient 
 than the sun itself. The whole account is, 
 without doubt, written from the point of 
 man's regeneration, and is a correspondential 
 account of the progress of good and truth in 
 the human soul and mind. Thus we have 
 the productions of the vegetable kingdom 
 prior to the existence of the sun, which is, m 
 truth, the sole vivifying influence of nature. 
 
22 
 
 With this correspondential interpretation all 
 becomes clear, harmonious and rational. 
 Life in the soul is generated by the over- 
 brooding Spirit, after the admission of light — 
 truth — and the re-ordering of the chaotic 
 elements, and their separation and arrange- 
 ment into some order, while yet the principle 
 of Love (the sun), and wisdom (the moon), 
 and the knowledges of faith (the stars) were 
 inoperative with man in a degree sufficient to 
 enable him to produce any acts from genuine 
 good ; signified by living creature that mov- 
 eth and winged fowl that fly, and creeping 
 things and cattle and beast of the earth : 
 things that have some life. Man can pro- 
 duce nothing which is good in itself so long 
 as he works from himself, for the selfhood is 
 evil, and all things that flow from it are of a 
 like quality. But when Love to the Lord 
 becomes the dominant principle and source 
 of action, and charity the prevailing social 
 condition, he then for the first time begins to 
 live, and his works have life, and are good. 
 
2; 
 
 AXIOM III. 
 Profane History is the record, written or un- 
 written, of the evolution of external human 
 science. F. 1 — 8.* 
 
 1. The science of humanity embraces all 
 the questions of individual obligations, social 
 problems and political rights, with all ques- 
 tions of industry — labor, commerce, the arts 
 and sciences, literature and religion — in short, 
 all that concerns a people and conduces to 
 their progress and well being. History is 
 the record of the experience of a people in 
 these various interests; the record of the ex- 
 periments made and the results obtained, the 
 conclusions drawn and the courses adopted, 
 the laws enacted and the effects of all these 
 on the welfare of the people. 
 
 2. Profane history is the record of all the 
 experiences, vicissitudes, fluctuations and ca- 
 tastrophes of individuals, nations, and peoples 
 that have passed across the stage of life and 
 left their impress upon the human race — 
 religions and their influences alone excepted. 
 
 * Refers to figures on Chart — "Religion and Science/, 
 
24 
 
 It is the province of history to faithfully re- 
 cord the entire experience of the age and 
 people of which it treats ; as well the mis- 
 takes, the defeats, the disasters, as the tri- 
 umphs, the victories, the successes ; as well 
 the faults, the crimes as the virtues ; that 
 the images of its reflections be not distorted, 
 the lessons of its teaching be not lost, and 
 the great end for which it was instituted be 
 accomplished. 
 
 3. The human race, like each individual of 
 it, has its infancy, its childhood, its youth 
 and its manhood ; and these conditions are 
 attained by the development of germinal pos- 
 sibilities which are infolded in the embryo 
 from its first germinal existence ; awaiting 
 only the age and the necessary conditions for 
 development into positive, active and poten- 
 tial being. It is the struggling forth of 
 these germinating powers through the super- 
 incumbent mass of gross perversions and 
 abnormal conditions that have fallen upon 
 the race through the inversions of individual, 
 social and political order ; that causes the 
 
25 
 
 great upheavings of human society, and the 
 downfall and extinction of nations, which 
 form so large a part of human history and 
 cause one to wonder at the terrible ruin at- 
 tending the birth of a world. Had our race 
 escaped the fearful inversions of Divine Or- 
 der that have come upon it, the task of His- 
 tory as a chronicler of human experience had 
 been one of unmixed delight and the record 
 but an exultant song of continual triumph. 
 
 4. We may suppose the normal develop- 
 ment of a race to be without violent and 
 sudden changes, without great social or polit- 
 ical or industrial upheavals, without catastro- 
 phe; we may suppose it to be harmonious and 
 orderly like the growth of a tree, or the pro- 
 gressions of the seasons, through bud and 
 blossom and ripened fruit to a finished use 
 and the glorious consummation of a divinely 
 ordered destiny. We may suppose that Di- 
 vine Order is like the Divine Being Himself, 
 Perfect Harmony, and we must look to.eome 
 opposing force, some antagonistic power in 
 nature and man for a solution of the other- 
 
26 
 
 wise insoluble problem of disorder in the 
 world of nature and humanity. That power 
 we find, not in the inevitable law of evolu- 
 tion from a pointless beginning without crea- 
 tion, through myriads of pointless additions 
 of faculties, powers and attributes, also with- 
 out creation, up to the consummation of de- 
 velopment where evolution ceases — not in the 
 inherent and necessary viciousness of imper- 
 fection, necessitating the outgrowth of order 
 from disorder, of harmony from discord, of 
 peace from turbulence, combat and the uni- 
 versal clash and crash of elements ; — that 
 power we find not in the hypothesis that 
 order and disorder, good and evil, truth and 
 falsity are only relative conditions of the 
 same things, but in the fact that with man 
 on our earth the normal condition, the origi- 
 nal order has become inverted, giving birth 
 to a state of positive, direct and potential 
 antagonism to order, and hence presenting 
 the phenomena of war, conflict and catastro- 
 phe in the world. 
 
27 
 
 AXIOM IV. 
 Retrogression is an internal downward, and 
 progression an internal upward movement of man, 
 which is ultimated on the external plane, and 
 noted on the dial of time. 
 
 1. Progression is the first law of all created 
 existences; it is the necessary result of their 
 finite nature. The Infinite Self-existent, 
 alone, is in unprogressive perfection. Crea- 
 tures receptive of life, and receiving their ex- 
 istence from some source foreign to themselves 
 and at a germinal point, must of necessity- 
 continue to advance so long as the reception 
 continues, because continued reception neces- 
 sitates continued increase. 
 
 2. Creation is necessarily finite. The 
 Infinite cannot create the Infinite ; for that 
 would be self-creation. All creation, forma- 
 tion or production is on a plane discretely 
 below the creator or producer. God cannot 
 create anything having life in itself; man 
 cannot make anything receptive of life ; and 
 a man-made machine cannot be produced, 
 that, undirected by man, can produce any- 
 thing. These are self-evident truths. 
 
28 
 
 3. Creation proceeds forth in germs, from 
 the Infinite, to the ultimate or lowest condi- 
 tion of the finite, where it commences its 
 manifestation and individualization, and its 
 return and endless approach toward its Infi- 
 nite yet ever unattainable source. With 
 creation in its normal condition, retrogression 
 is impossible. The Creator has placed the 
 ultimate at the lowest normal limit of being. 
 Normal progress begins at that point, and 
 must of necessity be forward and upward. 
 Evil alone is abnormal, and is the inversion 
 of all things of order. Retrogression is the 
 inverted movement away from the Creator 
 and toward a point of ultimate extinction of 
 existence. Persistent retrogression is certain 
 destruction, because progress cannot cease 
 nor a state of fixed immovability ensue. 
 Consequently the fixed law of progressive 
 evil or inverted action is self-destruction. 
 
 4. The retrogression of the race was from 
 an inversion of order, by which the external 
 and lower usurped rule over the internal and 
 higher faculties of man, thus reversing the 
 
:o 
 
 order of creation. Man thus placed external 
 science on the throne and imprisoned internal 
 truth ;* till at length the prisoner was forgot- 
 ten, and he, man, lost all knowledge of spir- 
 itual things and became utterly sensual in all 
 the consciousness of his being. The impris- 
 oned spiritual nature remained in a germinal 
 condition awaiting the time of its release, 
 like hidden seeds in the swathings of a mum- 
 my, — dormant for ages; yet not destroyed; 
 until at length, the revealment of true sci- 
 ence again opened the prison doors and the 
 captive was liberated to become the evangel 
 of life, and a return was inaugurated and 
 progression once more became the law of evo- 
 lution. f True science is now being reinstated 
 in its rightful position as the internal regu- 
 lator of the rational man, and the guide to 
 scientific explorations in the kingdom of na- 
 ture. 
 
 * See Chart, * 4 Religion and Science," where the Word 
 is being submerged in the waters of the flood near the 
 close of the first age. 
 
 f Refers to the establishment of the new spiritual 
 church, represented at the bottom of dial on the Chart 
 by the cross % 3 
 
30 
 
 AXIOM V. 
 
 Man's internal state is the cause of his external 
 retrogression or progression ; hence, his outward 
 corresponds to his inward state. 
 
 1. Creation is from a central point outward 
 to the circumference. Life flows into man, 
 not from the outward to the inward, hut from 
 Within outward; because the inmost of the 
 soul is the point of entrance where the divine 
 influence commences, and is beyond the con- 
 sciousness and in inner darkness. The inte- 
 rior and inmost faculties are in order, the 
 external and its internal are alone subject to 
 disorder and inversion, consequently to retro- 
 gression. As is this internal so is its exter- 
 nal, for life proceeds from the inmost through 
 the internal to the external. As is the form 
 of the internal vessels receiving life, so will 
 be the form of the life externally exhibited 
 and the quality of its fruits produced. The 
 life flowing in through a grafted tree is the 
 same in both the tree and the grafted branch, 
 but the fruits are various. It is not the ori- 
 
31 
 
 ginal influx that determines the quality of 
 the fruit, but the form of the ultimate organs 
 into which it is received. 
 
 2. Life is a unit in all nature, but its man- 
 ifestations are innumerable — depending on 
 reception. There is natural life, spiritual 
 life, celestial life, all from the Divine life of 
 the Creator. The natural comes through 
 the spiritual, the spiritual through the celes- 
 tial, the celestial from the Divine in a con- 
 tinual series, a chain of cause and effect. — 
 The external is the ultimate or last link in 
 the chain, and derives its quality from its 
 immediate internal, not from the more remote 
 interior or inmost. 
 
 3. Man, in his external life, expresses his 
 internal nature. He outlives his inward self. 
 Given the internal condition of a people, the 
 moral quality, the ruling principle, and a 
 prediction of their ultimate history will be 
 approximately, almost positively, correct. — 
 A low, brutal, savage people will have a 
 bloody record, marked deeds of violence and 
 
zv 
 
 cruelty totally inhuman. A simple, child- 
 like and gentle people, however ignorant and 
 low in the scale of intellect, will have a mild 
 and peaceful history unmarked by deeds of 
 violence and blood. A pastoral people will 
 have no brilliant military records, nor a mer- 
 cantile people any splendid triumph in sci- 
 ence. Men's achievements lie on the line of 
 their mental and moral endowments and 
 resulting habits of life. 
 
 AXIOM VI. 
 Former states with the race, as with individ- 
 uals, never return. Human cycles are spirals, not 
 planes. 
 
 1. All things revolve in endless circles, 
 
 and that not on a fixed plane but in contin- 
 ually rising spirals. The experience of to- 
 day is not repeated on the morrow. The 
 point of return is higher or lower than the 
 point of departure, as progression or retro- 
 gression is the active condition of the being. 
 Emotions once experienced never return with 
 the same intensity as at first A pleasure 
 
3:) 
 
 once tasted loses somewhat of its flavor, and 
 requires an increase of seasoning to render it 
 palatable. A truth reviewed is less brilliant 
 than at its first conception. An exposure to 
 a vivid light leaves the vision less sensitive 
 to a milder radiance. 
 
 2. The cycles of time are like the orbits 
 of the sidereal universe — interinvolved the 
 smaller in the greater— from the pulse-beat 
 of an insect to the age of a world. "The 
 end is in the beginning" and infolded in the 
 germ lies all the possibilities of the perfect 
 creature. Moments, hours, days, years and 
 ages are all inorbited, one within another, 
 going forward in the great cycle of a regen- 
 erating world. God's moments are centu- 
 ries, His days as thousands of years, His 
 years as the ages of worlds and universes. 
 
34 
 
 AXIOM VII. 
 "History repeats itself '—not identically; but 
 each cycle rises, step by step, on the ladder of 
 time— first internally, and then externally. 
 
 1. Great historical epochs are similar in 
 general character, but varied with the chang- 
 ing conditions of the race. A dissimilar 
 similarity is characteristic of events as it is 
 of all things of creation. Similarly there are 
 prominent features that mark their individu- 
 ality. The world does not stamp its heroes 
 with the same die nor cast its great events 
 in the same mold. Ages and conditions 
 bring their events, and events produce their 
 heroes, and heroes write their name in deeds 
 that in turn remold the ages and the condi- 
 tions. 
 
 2. There have been many traitors, but one 
 Judas Iscariot. There have been many ty- 
 rants, but one Nero. There have been many 
 unjust judges, but one Jeffries. Many artists 
 have arisen, but Angelo is unequaled in the 
 grandeur and variety of his works. Many 
 great poets have sung, but Milton is peerless 
 
60 
 
 in the sublime sweetness of his song. Many 
 dramatic masters have written, but no second 
 Shakespeare is possible till a greater than he 
 shall arise. There have been lawgivers in 
 all ages, but Moses has had no compeer in 
 the history of the race. Many prophets 
 have come to us to warn the people, but none 
 other in the sublime strains of Isaiah. 
 
 Every age brings its necessities, and its 
 great characters to meet those necessities. 
 
 "Nothing new beneath the sun, 
 Is a truth but half-expressed ; 
 Nature makes a spiral run, 
 Moving when she seems at rest ; 
 Moving in a sweep of progress 
 On to destiny sublime, 
 Bearing all her eras with her 
 Down the trackless fields of time. 
 
 Naught returns to meet its starting, 
 Times come back, but not the same- 
 From a moving point departing 
 Circles are such but in name. 
 History rewrites her pages, 
 Not repeats them, o'er and o'er, — 
 Though while floating down the ages 
 Past an ever-changing shore, 
 Every billow that upbears us 
 Seems like that which rolled before." 
 
36 
 
 AXIOM VIII 
 !t he history of religion keeps pace with that of 
 Science; and man's internal nature is potent in 
 taaking his external history. F. 1 — 8** 
 
 1. It is said that man is a religious being, 
 and his record in all times gives evidence of 
 the truth of the proverb, Some kind of re- 
 ligion has existed in all ages, and it enters 
 largely into the history of all nations, tribes 
 and people* Its history runs parallel with 
 that of the domestic* industrial, civil and sci- 
 entific attainments of the people. It is one 
 of the constituents of national life. A peo- 
 ple without a religion w r ould be as anomalous 
 as a people without a science adapted to 
 their intellectual condition. Though not 
 dependent the one upon the other for their 
 existence, religion and science are necessarily 
 associated together, having their origin in 
 the dual nature of the human spirit. The 
 one is the product of the will, the moral and 
 affeetional nature ; the other of the under- 
 standing, the rational and intellectual nature. 
 
 * Helens to figured on Chart—" Religion and Science." 
 
The one is a sentiment or the result of a 
 sentiment, the other an idea or the result of 
 thought. The one springs from the sponta- 
 neous cravings of the moral nature ; the 
 other is the result of observation, compari- 
 son, analysis, thought — a variety of intellec- 
 tual activities and mental operations. 
 
 2. Religion, which is a sentiment, should 
 be carefully distinguished from Theology, 
 which is a science. Science and Theology 
 may easily be variant, or antagonistic, but 
 science and religion never. It is easy to sec 
 how our theories of religion, or our religious 
 ideas, may conflict with our theories of sci- 
 ence, but not our religious instincts, which 
 are not ideas but sentiments, — unless, indeed, 
 our supposed science goes so far as to destroy 
 the object of our religious aspirations. Sci- 
 ence cannot destroy religion nor religion 
 subvert science. The great error of many 
 scientists and of a host of petty aspirants to 
 scientific honors is in charging upon religion 
 the faults, the errors, the falsities, and the 
 
38 
 
 crimes of false and corrupt religious theories 
 and of wicked ecclesiastical bodies and cor- 
 rupt ecclesiastical systems. 
 
 3. As man is in his moral and intellectual 
 nature, so will be the records of his life. 
 Acts, words, and thoughts go forth from him 
 an utterance of himself; they are the third 
 attribute of the finite trinity of his being. — 
 They are the human proceeding and operat- 
 ive spirit ; they form the ultimate sphere 
 and influence of his life. 
 
 AXIOM IX. 
 
 Religion is the aspiration of the human for the 
 Divine, and is an impulse implanted in all men. 
 
 1. Religion as an instinct, as an involun- 
 tary motion of the moral nature, is innate in 
 the race. It is a characteristic of humanity 
 necessarily sequent upon his derivation from 
 the Divine Creator. Although greatly per- 
 verted it still is the flavor of the fruit, the 
 fragrance of the flower, the magnetic exhal- 
 ation of the mineral, the indestructible aro- 
 ma of the moral nature. It is the putting 
 
39 
 
 forth of the moral antennae, the groping in 
 darkness for a vaguely felt presence, the 
 rebound of the unformed, nebulous, chaotic 
 spiritual consciousness of man toward the 
 Being who sent it forth into the soul. 
 
 2. Men, even under the deepest degrada- 
 tion, naturally turn toward some unseen 
 superior being, who holds in his hands the 
 threads of destiny,* and who can lead them 
 to good or ill according to his whim, or pas- 
 sion or supreme pleasure. This instinctive 
 sense of dependence, this innate conscious- 
 ness of moral accountability is the distin- 
 guishing feature that characterizes the hu- 
 man discreted from the animal nature. The 
 possibility of knowing right from wrong, not 
 from their consequences, but from their in- 
 trinsic natures, and their effects on others, 
 on society and the world, is the superior de- 
 gree in which manhood is founded. And 
 this tacit acknowledgment of accountability 
 to a superior being, this implanted possibility 
 of knowing God, this moral sense, however 
 
 * See centre illustration on Chart. 
 
40 
 
 perverted, yet that is not quite destroyed 
 even in the lower races, renders man capable 
 of the highest attainments in human perfec- 
 tion. 
 
 AXIOM X. 
 
 Idolatry— abnormal religion— is the inverted use 
 of man's religious nature ; by heathen in idol wor- 
 ship, by Christendom in the love of rule, of pleas- 
 ure, of honor, and of wealth— the love of self and 
 the world. 
 
 1. This religious aspiration, when it be- 
 comes inverted and abnormal, is manifested 
 in the various forms of idolatry, whether 
 that of the image worshipers of all heathen 
 nations, the crocodile worshipers of India* 
 the Fire worshipers of Persia, the Sun wor- 
 shiper of Mexico or the self worshipers of 
 Christendom — in all it is the inversion of the 
 pure and orderly religious sentiment. Its 
 orderly operation is to go forth toward the 
 Creator, lifting itself upward and inward to 
 its divine Source ; but in its disorderly 
 action, like that of every other faculty ot 
 inverted human nature, it goes downward and 
 
41 
 
 outward to the lowest things of nature. We 
 do not find image worshipers bowing to 
 the beautiful, the pure, the highest ideal of 
 human excellence, but to the monstrous, 
 hideous, disgusting and beastly forms — 
 half beast and half demon — the most de- 
 graded conceptions of passion and brutality 
 possible to the perverted imagination of de- 
 graded beings— real effigies, perhaps, of the 
 demons that surround them in the subtler 
 parts of nature. 
 
 2. This principle of idolatry risea with the 
 rise of nations in science and art, and in 
 civil and social progress. But it is still the 
 same perversion of the true religious senti- 
 ment that actuates the image-worshiper, the 
 fire-worshiper or the self-worshiper. It is as 
 prevalent in Christendom as in heathen lands, 
 and is as blindly and abjectly followed by 
 the cultured, the refined in Europe and 
 America as it is by the ignorant devotee that 
 immolates herself on the funeral pyre of 
 India, 
 
42 
 
 AXIOM XI. 
 Arcana Coelestia and Natura are correlated as 
 soul and body, religion the soul, science the body 
 —microcosm and macrocosm. 
 
 1. There are two grand divisions of cre- 
 ation, discreted from each other in substance, 
 but intimately connected by correspondence 
 in form ; that is to say, for every natural and 
 material form and creature, there is a spirit- 
 ual form and creature exactly similar thereto, 
 existing within it, form in form, organ in 
 organ, atom in atom — from the greatest to 
 the least ; from a sun to a mustard seed, 
 from man to the least infinitesimal living 
 organism of microscopic revelation. Indeed, 
 the spiritual is the real substance, the real 
 creature ; and the material, the manifestation 
 of it. Material substance is in itself dead, 
 inert, and wholly passive ; receiving and re- 
 taining whatsoever impression is stamped 
 upon it, until it is removed by another, mold- 
 ing it to a new form and condition. Spiritual 
 substance is a discrete degree nearer the 
 Divine Essence, and is essentially active, not 
 
43 
 
 in itself, but from the Divine Life which 
 flows immediately into it, and stands to 
 matter and material life and forms, as cause 
 to effect. Hence the Divine energy and 
 activity living in the spiritual, is, through it, 
 by correspondence of form to form, commu- 
 nicated to the material, causing it to live and 
 to assume forms of life correspondent with 
 the Divine Idea. 
 
 2. All creation exists germinally in the 
 Divine Wisdom of the Lord. Those creation 
 germs contain within themselves the embry- 
 onic forms of the perfect creature in its own 
 class or species — neither more nor less; and 
 those germinal forms are as infinitely various 
 as are the distinct species of creatures exist- 
 ing in creation. Reproduction is not an 
 inherent or implanted faculty of created 
 things, but it is caused by the deposits of the 
 germ in the reproduction vessels of the crea- 
 ture — whether it be plant, or animal, or 
 man — where external form is assumed 
 through the agency of those organs and not 
 from any creative power within them. All 
 
44 
 
 created things are a system of organs or ves- 
 sels and contain nothing, in themselves, of 
 life or power, — contain, in themselves, no 
 germs or seeds, but receive and nourish and 
 develop and give birth to them. Their re- 
 productive functions are purely as molds to 
 give form, and as nurseries to impart sub- 
 stance to the germ, and they have no repro- 
 ductive power whatsoever. All reproduction 
 is from the Lord alone, and a distinct step 
 or advance from a lower io a higher grade in 
 being is not by an added faculty to an exist- 
 ing germ, but by a new germ containing the 
 new faculty. Every new type in creation is 
 from a new germ containing all the features, 
 faculties and possibilities of the new type. 
 Creation is not by development of new facul- 
 lies and attributes from old forms, but by 
 new forms superimposed upon lower support- 
 ing ones. Man is not derived from the ape, 
 nor the ape from the tadpole ; but man took 
 his position at the head of creation, when the 
 conditions were in readiness and the plane 
 prepared for hira 3 in a new organization for 
 
45 
 
 the first time formed, with all the attribute 
 and possibilities of manhood complete in 
 their germinal existence. Hence evolution, 
 as understood by scientists of this day, is 
 purely an appearance, and wants the first 
 undeniable fact on which to rest its claims for 
 acceptance as the true doctrine of creation. 
 
 3. The necessity of the evolution hypoth- 
 esis to account for creation, disappears with 
 the acknowledgment of the Lord as the cre- 
 ator through germinal points formed in His 
 own being and sent forth to receive their 
 various clothing upon in the celestial, spirit- 
 ual anil ultimate kingdoms, and through 
 them down to the natural basis in the natural 
 world. These germs are not things in them- 
 selves, but are systems of organs receptive of 
 life, strictly corresponding with their final 
 external forms ; and they constitute the in- 
 most degree of being, where the life from the 
 Lord, the Creator, first enters the spiritual 
 organism. When the development is free 
 and not checked or diverted by any foreign 
 force, the full capacity of the original germ 
 4 
 
46 
 
 will be perfected in the resulting external 
 form — no power remaining dormant for ages, 
 waiting conditions of development. The 
 Creator is not confined to one germ for all 
 grades of creation, bringing out power by 
 power through the slow untbldings of ages 
 between each advance in the evolution of the 
 creature, nor to the necessity of allowing 
 myriads of myriads of the slumbering germs 
 of angels to perish in the forms of apes and 
 tadpoles and the thousand links of being be- 
 low and above them to man ! 
 
 4. When the great central truth is recog- 
 nized, that God is the Creator of the universe, 
 not in generals but in particulars, not by 
 masses but by atoms, and not by races but 
 by individuals; and when the fact is also 
 recognized that He is the only creator, and 
 that He cannot poszibly endow any creature 
 with that divine faculty in any degree, nor 
 through the operation of any law, the Arcanas 
 of spirit and nature will become luminous, 
 and naturalist** will cease searching for the 
 principle of life and reproduction in the 
 
47 
 
 creature, and will recognize all the interme- 
 diate links of being between the first and the 
 last, not as the undeveloped portions of one 
 being, but as the mediums by which the 
 divine descends from the highest to the lowest 
 and returns from the lowest to the highest in 
 creation. 
 
 AXIOM XII. 
 When the spiritual and the natural arcana 
 are correctly understood, and their laws fully 
 obeyed, then, not before, will humanity enter the 
 millennial state, or second Golden Age; then 
 will be completed the first round on the human 
 dial of time. 
 
 1. A millennial age has been the day-star, 
 the silver gleam of morning upon the mount- 
 ain tops, the prophecy of a full-orbed golden 
 day to the world, since the Apocalyptic vis- 
 ion cast its mystic light athwart the darkness 
 of a sensual and benighted age. Men have 
 looked for its coming in the near future all 
 along down the centuries, since the first pro- 
 phetic annunciation went forth from Patmos 
 that the " tabernacle of God is with men, 
 and He will dwell with them, and they shall 
 
48 
 
 be His people, and God himself shall be with 
 them their God"! They are still looking for 
 the Lord to appear in the clouds of heaven, 
 coming in external physical form to assume 
 the throne of empire over the whole earth 
 and to reign in great glory a thousand years, 
 So confident are they that His coming will be 
 in a visible, objective, material human shape; 
 so sure are they that He will personally and 
 literally walk the earth again as He did over 
 1800 years ago, that they venture to predict 
 the year and even the day of His appearing; 
 and still, after repeated failures, they again 
 set themselves to reconstruct their calcula* 
 tions and frame their predictions anew, confix 
 dent that another failure is impossible! Thin 
 amazing confidence is inconceivable, except 
 on the hypothesis that it is based on some 
 real spiritual fact which, though they fail to 
 perceive it, presses upon the inner conscious- 
 ness with irresistible power. There is a spirit 
 of truth within this external error that gives 
 it an obscure vitality, that causes the fore* 
 shado wings of great events to fall on the soul, 
 
4 ( J 
 
 like a felt but unseen presence, moving the 
 inner instincts to a remote recognition of its 
 existence. 
 
 2. Men fail to see the significance of pres- 
 ent events. Their very nearness prevents 
 their comprehension as a whole, distracting 
 the attention to various minor details, of 
 little importance in themselves though neces- 
 sary to the correct estimate of the grand 
 totality. A farther remove narrows the angle 
 bo that it falls fully into the range of vision, 
 We largely judge the present and future by 
 the records of the past* We allow for no 
 progress in our computations of events to 
 come. We assume that any great event that 
 has once transpired must, if it be repeated, 
 occur in the same identical form as before. 
 We omit to note our driftings, and mark our 
 soundings on the edge of our craft, expecting 
 to find them again by casting the line where 
 those markings occur. Thus we look for the 
 second coming of the Lord to be but a glori^ 
 fied repetition of His first advent. We ex- 
 pect Him to walk the earth in outward 
 
50 
 
 visible form, not as a man of sorrows but as 
 King triumphant ; not dwelling in the hearts 
 of a regenerated humanity, but inhabiting 
 the sanctuary of the holy city, New Jerusa- 
 lem, which shall literally dsecend from God 
 out of heaven. Thus we are married to the 
 past, and fail to see the coming Bridegroom. 
 3. That the dawn of the Millennial day 
 will be characterized by certain great phe- 
 nomenal catastrophes in the natural world as 
 well as irruptions and upheavals in society 
 and the civil and political world, it is but 
 reasonable to conclude from the fact that all 
 events occurring in the spiritual kingdom, 
 must necessarily produce their corresponding 
 effects outworked in the natural kingdom of 
 creation, and the external affairs of men. 
 But that these events will be of the nature 
 of a literal and bodily appearing of the Lord 
 on earth, and of the physical resurrection 
 and glorification of the Saints, marking the 
 day and hour sharply and definitely, is not 
 in accordance with the revelations of the 
 Spiritual Arcana. The Lord's coming is first 
 
61 
 
 in a new and fuller revelation of spiritual 
 truth, and afterward in a special descent of 
 His Spirit into the purified hearts and affec- 
 tions and thence into the lives of all earnest 
 and faithful regenerating men and women. 
 This is a truth that is now beginning to force 
 itself upon the convictions of most earnest 
 and intelligent religions thinkers. 
 
 4. The cravings of the inner nature for a 
 fuller and better life are beginning to make 
 themselves felt ; the importunate longings of 
 an unsatisfied heart are prompting many to 
 cry out, "Who will show us any good?" 
 The descent of the heavenly influx is more 
 and more into the things of life. The en- 
 lightenment of the intellect fails to satisfy 
 the longings of the heart. The glitter, the 
 resplendence, the glory of spiritual truth is 
 not celestial meat to the famished soul. 
 From the cold, clear brilliancy of a winter's 
 day we turn to the golden fervor of a summer 
 morning. Life, warm, throbbing, communi- 
 cative life, not cold, statuesque beauty, is 
 the demand of the incoming era. Earth is 
 
52 
 
 awakening from the torpor of her long winter, 
 to the vernal activities of her tropical age. 
 
 5. The Coming of the Lord will not be by 
 & revelation of the natural foFin to the object- 
 ive and sensuous vision, but by a special re- 
 Vealment of His Divine Human Person to 
 the inner, subjective sight of his humble, 
 obedient, regenerate children* It will be a 
 reincarnation of the Lord, not in one human 
 |Kfson, bttt into the souls and bodies and 
 fullness of the lives of the whole human race 
 that will receive Him. This re-incarnation 
 will take place only through the personal 
 regeneration, of the individual, the personal 
 purifying of each heart, and the subjugation 
 of each will to the full control of His Spirit, 
 He will walk the earth, not outwardly to the 
 recognition of the World, but in the hearts 
 and lives, in the opened and joyotis conscious* 
 ness of his immediate presence in the inmost 
 degree, the holy of holies, of the purified 
 souls of His servants. His children shall 
 walk with Him in white, but it must be the 
 whiteness of perfect innocence. "The pure 
 
53 
 
 in heart shall see God." As each soul at- 
 tains to the millennial state of perfect regen- 
 eration even in this life, the Lord will dwell 
 with him, and he will become a burning, 
 glowing point in the darkness of the age, 
 whence the light and heat of the new life 
 will radiate; and as these points increase so 
 will increase the return of " the days of old 
 and the former times." It is therefore im- 
 perative with every one, to strive to enter 
 into the beginnings and to persevere to the 
 fullness of Millennial state, and to no longer 
 look for some great and sudden descent of 
 irresistible power ; nor, on the other hand, to 
 put oft* the coming of the great and terrible 
 day of the Lord to the far future, looking 
 for but the slow, almost imperceptible, in- 
 crease of the kingdom of truth. The march 
 of events is accelerated daily. The incon- 
 ceivable activity and intensity of the spirit- 
 ual life is descending very closely to the nat- 
 ural world. Life -times are now crowded into 
 a few years, years are compressed into months, 
 and months of activity fill but a few hours' 
 
54 
 
 time. When the spiritual and natural arca- 
 na are correctly understood, and their laws 
 fully obeyed, then, and not till then, will the 
 human race enter the millennial state, and 
 then will be ushered in the inconceivable glo- 
 ries and beatitudes of the Second Golden 
 Age. 
 
EXPLANATION OF CHART. 
 
Explanation of Chart. 
 
 Mathematics of History. 
 
 1. The arrangement of this Chart is based 
 upon mathematical principles, on the same 
 principles that underlie and are the founda- 
 tion of the construction and regulation of the 
 Universe. Its framework consists of lines 
 and angles; its covering and adornments 
 consist of circles and undulations. Every 
 circle contains the perpendicular and hori- 
 zontal lines ; the perpendicular corresponds 
 to good, and the horizontal to truth. These 
 divide the circle into four equal parts, which 
 correspond to the four seasons of the year 
 and the four points of the compass. On the 
 perpendicular the higher corresponds to 
 greater good, the lower to lesser good ; on 
 the horizontal the right or east corresponds 
 
56 
 
 io more light, ami the left or west to less 
 light. 
 
 2. Each subdivision of the circle is marked 
 on both sides by corresponding dates, going- 
 backward and forward from A. D. at the 
 bottom. The upper portion is necessarily in 
 obscurity as to dates, owing to their remote 
 antiquity, on the one hand, and the unre- 
 vealed future, on the other. As the declension 
 of the race was from the innocence of infancy 
 and comparative ignorance through the ob- 
 literation of perception and love in the west 
 (left) down to the extreme limit of degrada- 
 tion at the bottom, the return from thence 
 would naturally correspond in character and 
 general conditions to the departure. The 
 events would correspond as to character and 
 time throughout the whole circle until the 
 return was complete. We claim this to be 
 the true state of the case, and, taking our 
 best chronology as to dates, we have, we think, 
 fully demonstrated this position. The coinci- 
 dences are certainly remarkable. 
 
 3. The science of mathematics is the only 
 
57 
 
 exact science, and it is the foundation, the 
 frame-work, the skeleton of all science. It is 
 this science that gives firmness and fixity to 
 all others. Spiritual mathematics teaches 
 that the end is in the beojinnin^ and that 
 both exist in the Origin ; that a circumfer- 
 ence necessitates a centre, and that the centre 
 is the cause of the circumference; that the 
 Creator (centre) is necessarily superior to the 
 combined creation; that a general cannot 
 subsist without all of its particulars : that a 
 return necessitates the re-traversing the 
 ground or pathway of the departure and that 
 in the exact inverse order ; and that, when 
 the extreme point of departure is reached 
 and a new power intervenes to inaugurate a 
 return, that power will always remain pre- 
 dominant or superior to all opposition, — in 
 other words, when one power is conquered in 
 the utmost exertion of its might by a greater, 
 that conquering power must ever remain 
 superior and triumphant. 
 
 4. On these self-evident principles this 
 chart is constructed, and we now proceed to 
 its explanation. 
 
58 
 
 Design of the Chart. 
 I. This Chart is designed to illustrate the 
 progress of human history — or, more exactly 
 speaking, to show the real pathway, moral 
 and social, religious and scientific, traveled 
 by the human race since its first departure 
 from order to the present time; showing it 
 to have been in the form of a great moral 
 circle or elliptic, passing from its first and 
 orderly condition to the extreme of moral 
 distance, where it became submerged, as to 
 its spiritual condition, in the profound dark- 
 ness of the " valley of the shadow of death/' 
 and from whence it emerged into a new spir- 
 itual light at the coming of the Lord. Since 
 then it is, with various vicissitudes, gradually 
 returning toward its former state. During 
 the declension of the race in spiritual life, 
 and the almost total obliteration of internal 
 knowledge, the light of science very slowly 
 and gradually increased and the external sci- 
 entifics of religion were slowly developed. — 
 Thus, as the race became sensual and corpo- 
 real, the intellectual nature ouly struggled 
 
59 
 
 upward into something of a twilight illumi- 
 nation, its feeble rays giving birth to many 
 spectral images, which were magnified into 
 gigantic proportions, but which, seen in the 
 more perfect light of the advancing dawn, 
 dissolved into the retiring shadows of a 
 superstitious age. Thus the Astrology of 
 the earlier times was but a shadow of the 
 real science of Astronomy and its yet unfold- 
 ing mysteries of solar and planetary influ- 
 ences, and the alchemy of the early experi- 
 mentalists was but the mystic vapors that 
 then filled the now-illuminated laboratory 
 of the Chemist. As the great orb of science 
 wheels along the southern sky, those mystic 
 shadows swing backward behind the up- 
 standing facts and are lost in the obscurity 
 of a never-recurring past ! 
 
 The First Golden Age. 
 1. In the left hand half of the upper 
 portion of the circle (See Chart, Fig. 1, and 
 also in Daniel ii. 32.) is seen the illumi- 
 nated representation of the golden age of the 
 5 
 
60 
 
 world; that early and better age when the race 
 was in the innocence and purity of a celestial 
 infancy, when the light of the Divine Pres- : 
 ence filled the earth with a mild and golden 
 splendor, when harmony reigned through the 
 busy day, and peace crowned the luminous 
 night with a starry glory. Then heaven 
 rested upon the pure unstained earth and 
 angels were frequent visitants to the obe- 
 dient children of men. (See G-enesis i. 26 
 -30.) Then charity had perfect rule and 
 man loved his neighbor as himself. The 
 atmosphere of heaven infilled the air of 
 earth, and men respired in unison with the 
 angels of God. Open intercourse was main- 
 tained with the " forefather land," and men 
 were instructed by the immediate revelations 
 of truth from the "most excellent Glory." 
 The great dome of the spiritual mind was 
 illuminated by the Sun of heaven, whose 
 beatific beams descended and lit up the nat- 
 ural understanding with an open perception 
 of truth. Then men were content to be led 
 by the Lord alone, and counted themselves as 
 
61 
 
 of little worth aside from the Divine Life 
 within them. To them the Lord was All in 
 All, and their human consociates were dearer 
 than self, and to live and do for others was 
 the height of human happiness. With them 
 the speech was largely tacit, the ideas of the 
 mind finding ready expression in the play of 
 the features. Hypocrisy and deceit were im- 
 possible, so luminous was the face with ideas 
 and emotions of the soul. 
 
 2. But this condition did not last. The 
 seeds of disorder had once been sown in the 
 earth. Some gigantic evil influence had 
 penetrated the paradise of man ; some anar- 
 chical power had gained a footing in the out- 
 ermost regions of nature, through which the 
 lower faculties of man were exposed to an 
 unnatural and undue stimulus that caused 
 an exaggerated development of the sensuous 
 nature, amounting, at length, to a disorderly 
 condition immediately productive of the be- 
 ginnings of evil. Men were led gradually and 
 imperceptibly into an undue regard for the 
 things of sense, and the inferior aspired to a 
 
62 
 
 predominance over the superior degrees in the 
 human organism. This degenerate, abnor- 
 mal, and inversive action continued until at 
 length the whole man became inverted, not 
 only in the order of his being, but also in the 
 great ruling powers of his life, the will, the 
 dominant loves, the ends and aims, the 
 motives and the delights of the whole life. — 
 Self, centered not in the pride of a glorious 
 intellect but in the debasement of the sensu- 
 ous nature, was elevated to the throne of em- 
 pire and the sanctuary of worship, and the 
 Lord the Creator and Father was cast down. 
 Loving themselves more than God, craving 
 the homage and service and abject submis- 
 sion of their fellows to their own irresponsible 
 rule, they cast out Charity and Mercy and 
 Purity, and finally slew the Heir Himself, 
 (Cain killing Abel, Gen. iv. 8.) and seized 
 upon His inheritance. Then came the 
 waters of the great flood and swept them 
 all from the face of the earth. Thus was 
 accomplished the first minor cycle of time, 
 the first consummation of an age, the com- 
 
63 
 
 pletion and end of the first church among 
 men. 
 
 The First Silver Age. 
 1. We have arrived at the first great open- 
 ing or gap on the circle (2348 B. C). At 
 this point the great Spiritual Word, the open 
 intercourse with the heavens and the lumi- 
 nous perception of truth, becomes submerged 
 in the waters of the flood (See Chart, Fig. 1, 
 where the Word is sinking into dark waters). 
 The internal faculties of the soul are closed up. 
 Direct communication with the inner world 
 ceases. The great door is shut to humanity 
 and henceforward they must grope blindly 
 or walk by the dim light of an external faith. 
 Here Science, now in its feeblest infancy, 
 takes the inner position (See the cross- 
 ing of the blue line to the inner position, 
 and the red line to the outer, at the upper 
 part of Figure 2), and men are hence- 
 forth to be enlightened only by its faint 
 beams, and instructed through an external 
 method. Men, shut out from the glories of 
 the inner heavens, now turn to the supersti- 
 
64 
 
 tious contemplation of the star-lit dome of 
 night. Possessing some traditionary doc- 
 trines preserved from the grand revealments 
 of the past, some faint glimmerings of a far- 
 off morning land still lingered in the night of 
 the sad ages, and a dim symbolism of the for- 
 gotten glories came down in the twinklings 
 of the still suggestive stars that made night 
 mysterious. Astronomy, a faint reflex of 
 the broad knowledges of the former age, now 
 began its germinal existence as a purely 
 external science. Coming more immediately 
 into contact with external nature, and expe- 
 riencing new wants from the withdrawal of 
 the Divine protective sphere, men's necessities 
 impelled them to a more intimate acquaint- 
 ance with the surrounding objects. Thus 
 several of the sciences date their birth back 
 to this remote age. Something was known 
 ■cf metals and their uses, of woven fabrics and 
 the dyeing of their textures, of Chemistry as 
 connected with the preparation of the dyes, 
 etc., of architecture, — rude though it must 
 have been ; — in the building of their habita- 
 
65 
 
 tions, of sculpture in giving expression to 
 their rude conceptions, — innate in the most 
 embruted natures, — of a mysterious, invisi- 
 ble, overruling destiny, and also of a very 
 early production of some form of letters as 
 the visible and audible external signs of the 
 ideas within. When the gates of the spirit- 
 ual realm were closed the doors of external 
 nature were thrown open to the wandering 
 steps of man. Thus was commenced the 
 toilsome exploration of the wilderness — the 
 long, w r eary and painful search for natural 
 truth. 
 
 2. Man's supreme selfishness soon asserted 
 itself in predatory assaults upon his fellows ; 
 and in the persistent effort to appropriate to 
 himself everything which his superior power 
 or skill or cunning or treachery could obtain. 
 Might was the standard of right and brute 
 force and physical courage were counted the 
 highest virtues. Hence came warlike weap- 
 ons and defences, walled cities and engines of 
 destruction, and prisons and dungeons and 
 scaffolds, the block and the stake and engines 
 
66 
 
 of torture, and the arena of savage beasts, 
 and the gladiatorial combat. Now also from 
 the superstitious and perverted religious sen 
 timents arose the temple and the altars of 
 idolatry, and the horrid and cruel rites of 
 their worship. They embodied their brutal, 
 evil and cruel passions afrd lusts in their 
 dreaded demons, and sought to win the 
 favor and avert the wrath of those invisible 
 powers by scenes of blood and cruelty and 
 torture consonant with their own base pas- 
 sions. 
 
 3. Each of the areas is designed to repre- 
 sent a religious dispensation of some 
 peculiar adaptation of truth to the condition 
 of the race. The second (Fig. 2) represents 
 the second great church commencing immedi- 
 ately after the flood, 2348 (Gen. vii, viii, ix) 
 and extending to the call of Abraham, 1921, 
 (Gen. xii, 1-3) at which point the literal hh m 
 tory of the Scripture narrative commences. 
 From this time forth the historicals of the 
 Word deal with real, not allegorical' person- 
 ages and events. 
 
67 
 
 The First Brazen Age. 
 
 1. The Israelitish Church proper com- 
 mences with the departure of Jacob to 
 Padan-aram, 1760, (Fig. 3, Gen. xxviii, 1- 
 5) although it was not reduced to a regular 
 system as a representative church until after 
 the departure from Egypt. The preparation 
 for this event was commenced in the flight of 
 Moses from Egypt after slaying the Egyp- 
 tian, 1531, (Ex. ii, 12, etc.) and was con- 
 summated in 1491 (Exodus xiv), when, 
 we may say, a nation was born in a day. — 
 This event corresponds in chronology with the 
 discovery of America by Columbus, A. D. 
 1492, by which a new world was opened up 
 for the birthplace of human liberty and the 
 emancipation of religion from the bonds of 
 the civil and ecclesiastical power. 
 
 2. From this time the history of the peo- 
 ple representing the spiritual church to come 
 is the record of a continuous succession of 
 apostacies, enslavements and oppressions, 
 repentances and deliverances-— the nation at 
 times rising to great magnificence and power, 
 
68 
 
 and again sinking to the deepest humiliation 
 and distress. Its power became greatly re- 
 duced, and ten of the twelve tribes were 
 separated from that of Judah, the possessor 
 of the legitimate Kingdom, and were at 
 length carried into captivity and finally en- 
 tirely lost to history. 
 
 The First and Second Iron and Clay Ages. 
 
 1. The Kingdom remained with Judah 
 with various fortunes, suffering long periods 
 of captivity, being often overrun and laid 
 waste, and gradually declining from its me- 
 ridian splendor under Solomon ; until it be- 
 came the dependency of various nations and, 
 finally, was subject to the Eoman Empire, 
 and the nationality was ultimately lost before 
 the time of the Lord's advent. (Fig. 4.) At 
 this time the wickedness of the world, and 
 especially of the Jewish nation, had become 
 so great that demons actually had bodily 
 control of many. This church finally con- 
 summated its wickedness by the rejection and 
 crucifixion of the Lord. 
 
69 
 
 2. At this point, A. D. 1, is the limit and 
 extreme distance of departure. Now the 
 day-star of the world has arisen, a new orb 
 has burst upon the spiritual vision of the 
 universe (Fig. 5). From this time the pro- 
 gress of the race has been upward on the 
 return toward the former state. Like the 
 decline, it is slow and gradual, making but 
 little progress in many centuries. Indeed, 
 after the first age of the Christian church its 
 advance seems scarcely perceptible up to the 
 time of the Eeformation. 
 
 The Second Brazen Age. 
 1. About the year 1530 (Fig. 6), a new 
 impetus seemed given to the development of 
 the true religious spirit ; the faiths were re- 
 constructed, and the truth separated from 
 many falsities that had been diligently sown 
 by the unslumbering enemy of the Church. 
 This was a renewing of the dormant spirit 
 of the first Christian church, which, like the 
 Israelitish church, covers two distinct ages, 
 Thus was inaugurated an accelerated move- 
 
70 
 
 ment, but one which gradually died away 
 until, about the middle of the eighteenth 
 century, a new descent of power was felt 
 under the Wesleys and others. 
 
 2. From and after the reformation the ten- 
 dency to division and the multiplication of 
 sects was very strong. This was the legiti- 
 mate outgrowth of the spirit of the age. — 
 Faith, or a preeminent regard for doctrine, 
 was the animating spirit of the movement, 
 and every master intellect contended stoutly 
 for his own especial view of truth. This dis- 
 position to give prominence to dogma over 
 c\ .xrity or the good of life, and its work of 
 reducing the reformed church to a multitude 
 of fragments, continued with little abatement 
 till about 1857, since which time there has 
 been a marked change, and the tendency of 
 most religious denominations is strongly 
 toward union. 
 
 The Second Silver Age. 
 
 1. About the year 1757 (Fig, 7), a ne^ 
 revelation of spiritual truth was given. This 
 
71 
 
 event marks the consummation of the first 
 Christian church and the beginning of a sec- 
 ond. This is the return of spiritual truth to 
 the earth, the admission of the Church from 
 the outer to the inner courts of the Temple, 
 the opening of the door, the lifting of the 
 vail, the emancipation of religion from the 
 slavery of external rites and materialistic 
 dogmas, the unvailing of the living statue of 
 Divine Truth as seen in the spiritual sense of 
 the Word. 
 
 2. Not only has religion been vivified and 
 her faith purified, but science has felt a new- 
 impulse ; the vernal life of the descending 
 heavens has caused the rapid upspringing of 
 blade and stem and leaf ; the icy torpor of 
 earth's long winter is relaxed, aad all nature 
 gives prophecy of returning spring. This is 
 caused by a new descent of life into the 
 church and into the world, a return of charity 
 toward the earth, a going forth of the dove 
 from the ark seeking a resting place among 
 the desolations of the great flood. 
 
 3. Science, as it ever has done, greatly 
 
72 
 
 outruns religion on its emergence into light. 
 On this returning scale are marked certain 
 prominent events exerting great influence on 
 the condition of man. Among these are the 
 art of printing, 1450, the discovery of Amer- 
 ica, 1492, the discovery of terrestrial mag- 
 netism, 1600, the invention of the Telescope, 
 1608, the microscope, 1665, the construction 
 of the Steam Engine 1767, Steam navigation 
 1807, and the Electric Telegraph, 1844. 
 
 The Second Golden Age. 
 
 1. In nearly all events, inventions and dis- 
 coveries there can only be an approximation 
 to definite dates. Scarcely any discovery or 
 invention or great moral or social or political 
 revolution is made at once. The law of pro- 
 gress is slow and 'gradual, and the prepara- 
 tions for great discoveries, inventions or revo- 
 lutions are prolonged and extended usually 
 in the ratio of their importance. 
 
 Most of the great catastrophes in human 
 nature that have revolutionized the whole 
 social, civil, political and religious condition 
 
73 
 
 of a people, or a nation, or an age, have been 
 simply the culmination of a long succession 
 of preparatory events, extending over years, 
 perhaps centuries, of time. The destruction 
 of Jerusalem and the dispersion of the Jewish 
 nation was the final catastrophe of a long 
 declension in national righteousness which 
 attained its consummation in the rejection 
 and crucifixion of Christ. 
 
 2. So also in all great forward and upward 
 movements of the race there had been long 
 states of previous preparation, a gradual edu- 
 cation of the people up to the necessary point 
 at which combinations and organizations 
 could take place. The operation of this law 
 is plainly traced in the return of man to the 
 yet-prophetical Millennial age. That time 
 will come as surely as the earth stands ; for 
 it will be the natural consequence of a long 
 chain of progressive movements in Religion 
 and Science, tending continually upward, 
 and it is but the orderly sequence of an 
 irresistible law of the Divine government. — 
 The very fact of the incarnation of the Lord 
 
74^ 
 
 as a new and conquering power, and the 
 establishing of a new order of religion and 
 science, is a sure prophecy of the final com- 
 plete regeneration of the earth in all its 
 kingdoms and the return of the golden Age, 
 riot in its old condition of infantile innocence, 
 but in a new innocence of wisdom and angelic 
 manhood. 
 
 3. We may, by observing the coincidences 
 of the great events, in the decline and the 
 return in human history, especially in relig- 
 ion, which is its soul and life, arrive at an 
 approximately correct date of the Millennial 
 advent, in its more marked beginnings. By 
 a reference to the Chart, it will be seen 
 that in the first half of the circle — the 
 retrogression of the race— there are four 
 great pivotal dates, marking the points in 
 the history of the human family, on which 
 are hinged certain great eras pregnant 
 with its destiny. The first, the beginning 
 of the circle or the meridian of the golden 
 age, B. 0. 4004 ; the second, that of the flood, 
 234S; the third, the commencement of the 
 
75 
 
 Israelitish Church, 1760; anl the fourth, 
 
 in the flight of Moses from Egypt prepara- 
 tory to the exodus of the Israelites from 
 captivity, 1531. Now, corresponding to these 
 numbers on the opposite side of the Chart we 
 have, first the Reformation, A. D. 1539 (a 
 difference of 1 year between the Exodus and 
 the Protestant Reformation); second, the new 
 revelation of spiritual truth, 1757 (a differ- 
 ence of 3 years between the Israelitish Church 
 and the New Dispensation) ; and, yet to be 
 established, the commencement of the Mil- 
 lennium, 2339 — 464 years from 1875 — (a 
 difference of 9 years between the Flood and 
 the Millennium), corresponding with the 
 end of the Golden age — the Flood. Fol- 
 lowing the same system of calculation and 
 the same ratio of increase, we find that man 
 will complete the first grand circle on the 
 dial of time, or meridian of the millenni- 
 um, about A. D. 3977 — 2102 years from 
 1875 — (a difference of 27 years between the 
 two sides). It will be seen that the dates do 
 not absolutely and precisely agree, the return 
 
 6 
 
76 
 
 time being accelerated in a certain obtainable 
 ratio, owing, doubtless, to the increased in- 
 flux of power into the world. Taking the 
 dates as we find them, they stand thus : 
 
 Golden Age 4004—3977=27, dif. bt'n the two fides. 
 
 Flood (Sub.) 2348—2339 =9 , " " Flood and Mil- 
 
 1656—1638=18 [lennium. 
 
 Flood 2348 2339 
 
 Isrl'eh Ch. (sub.) 1760—1757 = 3 , " " Is. Ch.& N. Dis. 
 
 588 — 582 = 6 
 
 Israelitish Ch. 1760 1757 
 
 Exodus (sub.) 1531 — 1530 = 1 " " Ex.&Prot.Itef. 
 229 — 227 = 2 
 
 Another curious coincident is in the ratio 
 difference between each product of the three 
 examples : L e., 18, 6, 2, making 1 9 ? =-J on 
 first example ; f=^ on second example; and 
 \ on the third example. 
 
 4. It is supposable that the commencement 
 of the golden age was very remote, centuries 
 if not ages beyond the utmost chronological 
 records in our possession, and that the event 
 marked as our second great date was at its 
 close after a long declension. So the corre- 
 sponding point marked as the probable date 
 of the millennium, 2339, or 464 years from 
 
77 
 
 1875, is at the full commencement of that 
 period, and it may be thousands of years 
 before its glories will be fully revealed and 
 its blessings fully enjoyed in the complete 
 regeneration of the human race and the 
 purification and restoration of the natural 
 world. We have demonstrated, in the be- 
 ginning of this article that there is a spiritual 
 science of mathematics, and that the retrac- 
 ing steps of a return must necessarily cover 
 the original ground of the departure. The 
 journey from a moral point of departure and 
 the journey back to it, are exactly equal in 
 length. The time occupied in each may be 
 variant, according to impetus and the power 
 exerted in each case. But we think there 
 will be found little discrepancy in either half 
 of the history. 
 
 Why Chart printed in Colors. 
 
 1. The colors on the chart are representa- 
 tive of the religious and scientific condition 
 of the race in its several stages of progress. 
 White light is composed of three primary or 
 
78 
 
 elementary colors, Red, Yellow, and Blue. 
 These are the original and uneombined col- 
 ors. By their various combinations every 
 variety and tint known to man may be and 
 are really produced.' 4 ' The red ray is the 
 one accompanied by heat, and hence repre- 
 
 * An interesting proof of this may be seen by intently 
 looking for a few moments at a bright spot of any of the 
 three colors on a dark ground and then turning the eye 
 to a white wall or other object, when the image of the 
 colored spot will appear in the complementary color, not 
 either of the three colors separately, but the remaining 
 two combined. For instance, suppose the color selected 
 be bright red, the image on looking on a white ground 
 will be green — a combination of yellow and blue. The 
 reason is obvious : by the strong action of the red light 
 upon the retina of the eye, its susceptibility to the red in 
 the white of the wall is for the moment destroyed,— just 
 as bright sunshine makes us blin i to objects in a dim 
 light, — while its susceptibility to the remaining two col- 
 ors remains unimpaired. They are therefore seen alone 
 at that point while the red is excluded, and their combi- 
 nation together produces green. This is the meaning and 
 the origin of complementary colors. 
 
 A very good way to perform this experiment is to paste 
 a gmall piece of bright colored paper on a dark ground of 
 any kind, and, after looking at it for a few moments, 
 cover it suddenly with a sheet of white paper without 
 moving the eye. 
 
79 
 
 sents love, religion, charity, mercy. The 
 yellow ray is the most luminous, and hence 
 corresponds to wisdom, faith, intelligence.— 
 The blue ray is the one accompanied by 
 chemical action and is called actinic, and 
 hence represents science, or knowledge pro* 
 ductive. Following this order, the red line 
 running with various windings and undula- 
 tions through the circle represents religion, 
 the blue one accompanying it with its angles 
 and lines represents science. When religious 
 or scientific activity is very small these streams 
 are comparatively straight and smooth, but 
 when the activity is greater the undulations 
 and angles are more frequent. When these 
 two great principles are in their purity, the 
 tint is lighter, but where they become per* 
 verted and obscure the tint is darker and 
 more murky. All Nature is mathematically 
 colored. The leaves of trees are green and 
 they correspond, in both the yellow and blue 
 colors that compose them, to faith and 
 Science. In the fruits, red and its combina- 
 tions largely predominate. In the fruit of 
 
80 
 
 the viae, red and blue are the prevailing col- 
 ors. In most of the small fruits red prevails, 
 sometimes with an admixture of yellow, 
 sometimes of blue. Of all flowers the rose is 
 queen, and the prevailing color is red and 
 its various shades from deep to almost white. 
 It is emphatically the flower of love in pur- 
 ity. The lily, pale, faintly tinged with red, 
 is the emblem of passionless purity. 
 
 These instances are proof of the law of 
 color as exhibited in the chart. 
 
SCIENCE AND RELIGION. 
 
 Corroborative Testimony 
 
 Taken from one of Robert Sears' Works. 
 
 "It is most unfortunate that science and 
 religion should ever have been made to 
 assume a hostile front. This has been pro- 
 ductive of incalculable mischief, which has 
 operated in two different directions. In the 
 first place, it has too frequently led the 
 friends and advocates of religion to display 
 an unwarrantable jealousy of the progress of 
 science, and to frown upon those who were 
 engaged in the ardent prosecution of it. It 
 would appear as if the imagination had been 
 indulged, that every new conquest achieved 
 by science, involved the loss of a domain to 
 religion — that every new pillar erected in the 
 temple of science had been stolen from the 
 temple of religion. This sort of groundless 
 alarm might have suited the time when igno- 
 rance was esteemed the mother of devotion ; 
 
82 
 
 mid when undoubtedly it was the interest of 
 the priesthood of a corrupt superstition that 
 men should know as little and think as little 
 as possible. But surely all such jealousy is 
 unworthy of those who have an equally well- 
 grounded conviction that the works of nature 
 and the volume of revelation proceeded from 
 the same source. 
 
 " If this be the case, then, while science 
 and religion may each have their appropriate 
 domain within which their dicta are absolute, 
 it can nevier happen that these will be con- 
 tradictory. God has not written one language 
 in the Bible, and a contradictory language on 
 the face of creation. Revelation and scieuce 
 tnay not always speak the same truths, but 
 they will never speak opposite truths. The 
 danger lies in a kind of twilight understand- 
 ing of either. It is not only possible, but 
 likely, that an imperfect knowledge of the 
 Scriptures, on the one hand, and an imper- 
 fet knowledge of science on the other, may 
 land us in irreconcilable difficulties, which 
 can only be cleared away by a more complete 
 
83 
 
 understanding of both. But this, so far 
 from leading us to be jealous of the advances 
 of science, should lead us to encourage and 
 stimulate them to the utmost. While it is 
 not only justifiable, but right, that we should 
 regard with suspicion any conclusion of sci- 
 ence which seems subversive of the truths of 
 the Bible, it would be at once irrational and 
 sinfuJ to attempt to stop its progress. 
 
 " Perhaps the conclusion may be a wrong 
 one, deduced from a superficial acquaintance 
 with science, which, if farther prosecuted, 
 would lead to its abandonment. Perhaps 
 the contrariety between science and revela- 
 tion is only apparent, and results from our 
 hasty and erroneous interpretation of the 
 Bible. Take, for example, the well-known 
 case of Galileo. He became convinced as he 
 prosecuted the study of astronomy, that it 
 was not the sun which revolved round the 
 earth, as was universally believed at that 
 time, but that the earth revolved round the 
 sun. Alarm was taken at this conclusion, as 
 if it expressly contradicted the language of 
 
84 
 
 the Bible, which speaks of the sun as rising 
 and going down, and Galileo was subjected 
 to persecution as an infidel. What then was 
 the result ? The science of Galileo has been 
 established beyond the power of contradic- 
 tion ; but the Bible has not therefore been 
 found to speak the language of falsehood. 
 His discovery has only led to a sounder inter- 
 pretation of those texts which the science of 
 astronomy was thought to contradict. And 
 this must be the issue of all seeming contra- 
 dictions between revelation and science. It 
 may happen that science now, as in the days 
 of Galileo, may subvert some of our views of 
 Scripture language ; but, if so, we ought 
 rather to rejoice that science has aided us to 
 a sounder and more correct interpretation of 
 the Bible than we had hitherto attained. 
 
 u Here, then, are two errors to be guarded 
 against, which we shall take time merely to 
 notice. The first is the tendency to bend the 
 facts of science to meet our views of revela- 
 tion. No attempt could be more mischievous 
 than this. When we are engaged in examin- 
 
85 
 
 ing the properties and relations of matter, let 
 us receive the facts it gives us without equiv- 
 ocation and without reserve — let us listen to 
 the voice we evoke ; as if there was not another 
 in the universe. When we set ourselves to 
 study nature, let us become the faithful and 
 humble interpreters of nature. The second 
 error is, the tendency hastily to adapt the 
 language of Scripture to the inferences of 
 science. This tendency is no less mischievous 
 than the other, and has led in some instances 
 to an utter subversion of all religious truth. 
 When we are engaged in the study of the 
 Bible, let us deal by it as we would by science 
 itself. Let us hear what it says without 
 reserve, and listen to its voice as the voice of 
 God. Our part is to act as its fatihful and 
 humble interpreters, and to subject it only to 
 such questionary processes as we would adopt 
 with any other record, the real meaning of 
 which we were anxious to ascertain. By 
 acting thus honestly both with science and 
 religion, it will be found that they speak a 
 language always harmonious, because always 
 true." 
 
THE TWIN RIVERS;* 
 
 OB 
 
 SCIENCE AND RELIGION. 
 
 By J. T. C. 
 
 Down the continent of time, 
 Flow two rivers side by side ; f 
 One with silver flood and azure, 
 One with gold and crimson tide. 
 
 Winding through a devious valley, 
 Plunging down the mountain's steep, 
 Down the gorge of murky ages, 
 Then through marshy plains they creep; 
 
 Flashing in the light of morning, 
 Dark and silent as the grave, 
 (Hear as crystal now their waters, 
 Turbid now as Lethean wave. 
 
 * Written on seeing Prof. Emery's Chronological Chart 
 "Religion and Science." 
 
 f See Paths of Religion and Science on Chart. Relig- 
 ion is represented by the winding red path; and Science 
 by the zig-zag blue path. 
 
88 
 
 Winding, gliding, flowing ever, 
 These two rivers side by side;— 
 Science one and one religion, 
 Truth and goodness, Man and Woman, 
 Youth and maiden—Bridegroom, Bride ! 
 
 When perverted — false and evil 
 Are the bitter floods that flow ; 
 Hideous consorts ! syren, demon — 
 Death and darkness, wail and woe ! 
 
 See ! the glare of conflagration 
 Blood-red o'er the darkness break ; 
 Glow the fiery arms of Moloch, 
 Gleam the fagots and the stake. 
 
 Rack and wheel and red arena 
 Soaked and steaming hot with gore; 
 Hear the shriek of mangled victim 
 Rising from the Stygian shore. 
 
 Tigers snuff the reeking carnage, 
 Eyeballs red with rage aglare, 
 While the shout of maddened thousands 
 Rend the demon-haunted air. 
 
 Through the bleak and gloomy ages 
 Crimsoned o'er with human blood 
 Slowly wind the turbid rivers, 
 Slowly pours th' empurpled flood, 
 
89 
 
 Sinking deep and slowly deeper 
 In the death-o'ershadowed vale ; — 
 Till the hour of earth's deep midnight 
 Woe and darkness shall prevail. 
 
 O'er the darkness of the ages 
 
 With a phosphorescent light, 
 
 Pale as moonbeams through the vapors 
 
 In the ghostly hours of night, 
 
 With a flickering, flashing lumen, 
 With a dim, unsteady gleam, 
 Science o'er the darkened ages 
 Sends her faint, uncertain beam. 
 
 Lo ! a gleam of star or planet 
 Streaming 'thwart the midnight sky, 
 Rising o'er yon eastern mountain, 
 Resting now on Calvary !* 
 
 Pale, pure beams of pearly brightness ! 
 Silver sheen of holy light, 
 Streaming through the silent darkness, 
 Silvering all the robes of night — 
 
 Pale, prophetic star ! thy glory 
 Breaking now o'er mountain height 
 Tinges all the coming ages 
 With a warm millennial light ! 
 
 * See Cross at bottom of dial on Chart " Science and 
 Religion." 
 
90 
 
 Clearer flows the purple river, 
 Purer burns th' uncertain ray, 
 Growing brighter as the darkness 
 Slowly lightens into day. 
 
 Purple now to crimson paling, 
 Crimson pales to flamy gold ,* 
 Murky azure fades to silver 
 As the pearly gates unfold. 
 
 And these twinn'd and winding rivers-,, 
 Sparkling in the morning ray 
 Soon shall swell into an ocean 
 In the full millennial day.* 
 
 On yon mountain midway rising 
 To the stooping, bending skies, 
 See the million millions gathered, 
 Hear the songs of triumph rise 
 
 Like some grand celestial Organ ; — 
 " Earth is ransomed ; sin and tears, 
 Death and hell have passed forever, 
 Never more to be remembered 
 Through the long, eternal years." 
 
 * See the Word as it emerges from the cloud at upper 
 right hand of Chart " Religion and Science*" 
 
APPENDIX. 
 
A 
 
 BRIEF 
 
 BIOaRA.FHIO^VL 
 
 SKIET OH 
 
 OF 
 
 THE AUTHOR 
 
 BY 
 
 W. F. WOODWORTH, M. D. 
 
 ALSO 
 A 
 
 Written Delineation 
 of his 
 
 PHEENOLOGICAL 
 
 CHARACTER 
 
 BY 
 
 PROF. 0. S. FOWLER. 
 
Why This Appendix. 
 
 The Divine Teacher said, "He that doeth 
 evil hateth the light ; but he that doeth 
 truth cometh to the light, that his deeds may 
 be made manifest/' So confident are we of 
 the truth of our works, now offered to the 
 public, that we come forward with Portrait, 
 Biographical Sketch and Phrenological Char- 
 acter, that they may see and know us the 
 more intimately. We recognize their right, 
 in some sort, to know him whom they are 
 asked to read ; and perhaps in no other way 
 can they so readily gain the desired insight 
 into his character as by a view of his face, 
 his life, and his mental and moral character- 
 istics. Besides, a short biography is often 
 very useful as showing the triumphs of cour- 
 ageous and determined effort in overcoming 
 great difficulties and in winning the battle 
 over great opposition. 
 
 The Author. 
 
Biographical Sketch, 
 
 By W. F. Woodworth, M. D. 
 o 
 
 Every great work creates a desire to see 
 and know something of its author ; hence 
 Prof. Emery, who deprecates anything like 
 self-laudation, has so far yielded to the wishes 
 of his friends as to insert here the briefest-' 
 possible sketch of forty-four years of his life. 
 
 He was born Sept. 12th, 1830, in Franklin 
 Co., Ohio, of German descent. His father — 
 Rev. S. J. Emery — was an eminent clergyman. 
 His mother, fourteen years an invalid, was a 
 sterling Christian woman. 
 
 * He expects at some future time to publish a more- 
 full biographical sketch, in which will be related some 
 wonderful things which are too numerous and lengthy 5 
 for this brief sketch. 
 
9; 
 
 At three years of age, scarlet fever came 
 near depriving him of life, and left him a 
 semi-mute. He has never recovered his hear- 
 ing, nor entirely his health. 
 
 As a youth he was remarkable for many 
 useful and curious inventions, evincing great 
 originality of thought, and an insatiable 
 thirst for knowledge which, for want of hear- 
 ing and means, was beyond his reach. 
 
 At eighteen, his mother, for whom he had 
 a peculiar affection, died, which intensified 
 his naturally spiritual cast of mind, already 
 strengthened by his social seclusion and years 
 of filial companionship at the maternal sick- 
 bed. 
 
 At twenty-one, to use his own phrase, he 
 was " profoundly ignorant;" but I opine that 
 to a mind like his, the physical world, to him 
 so mute and mysterious and yet so beautiful, 
 furnished many " object lessons," fraught 
 with the choicest self-culture, and suggestive 
 of the measureless height and fathomless 
 depth of the Infinite ; and that in taking 
 counsel of his heart at the bed-side of his 
 
invalid mother, in so many years of filial duty, 
 he acquired much of that mental discipline 
 and self-abnegation, which distinguishes his 
 later years. If, then, he was a profoundly 
 ignorant/' he had the best possible foundation 
 upon which to build a fine character and em- 
 bellish it with choice culture and rich attain- 
 ments ; otherwise his subsequent almost 
 magical development would seem a miracle. 
 He now entered the Indiana Deaf-Mute In- 
 stitution, and in one year passed through its 
 seven years' course, and for nine years there- 
 after was one of its successful teachers. 
 
 Seven of these years (after he was twenty- 
 two years old) were devoted faithfully, ear- 
 nestly and untiringly to severe study ; mostly 
 of the natural sciences — some thirty branches 
 in all, — among them Astronomy, Chemistry, 
 Geology, Botany, Eadiology (radiates), 
 Entomology (insects), Ichthyology (fishes), 
 Herpetology (reptiles), Ornithology (birds), 
 Ethnology (races of men), Physiology, Anat- 
 omy, Phrenology, Physics (matter, heat, 
 light, etc,), Political and Domestic Economy, 
 
98 
 
 Katural History, Architecture, Landscape 
 Gardening, Mental and Moral Science, etc. 
 etc. 
 
 To accomplish so much, he made it a 
 rule to retire regularly at 9 P. M. and 
 to rise at 3 A. M., excepting Sundays. — 
 This rule he strictly adhered to the year 
 round. During most of the seven years he 
 boarded and roomed at the Indiana Deaf 
 and Dumb Institution. This building being 
 heated by hot air from a furnace in the 
 basement, and the fires never lighted till 
 about 5 A. M., his room would not become 
 warm till near 6 o'clock ; and the furnace 
 often getting out of order, there would be no 
 fire for a day or two. Of course, in winter it 
 was very cold work to study for hours and 
 often days without fire, and sometimes the 
 cold was so intense that it was impossible to 
 stand it. After dressing, washing etc. (which 
 he always attends to, and does yet on rising), 
 he would on those cold occasions take the 
 bed clothes and spread on a chair, seat him- 
 fcelf and pull them snugly over him, and thus 
 
99 
 
 tucked up would go on with his studies un- 
 interruptedly. Thus he succeeded in keeping 
 up his studies regularly through the winters. 
 
 This plan gave him ten hours' study per 
 day, five hours in the morning and five in 
 the evening, besides his hours of teaching. 
 This, including his Sunday studies of Moral 
 Philosophy, the Scriptures, etc., made an 
 average of 75 hours per week ; making for 
 the seven years, 27,300 hours of hard study 
 besides his regular duties as teacher which he 
 faithfully performed. 
 
 All this was accomplished without the 
 stimulus of great aspirations for honor or 
 personal aggrandisement, but from a desire to 
 learn for himself all in his power of every 
 branch of truth ; with the full hope that the 
 wiser he became the happier and more useful 
 he could be in his isolated condition, and the 
 wider would be his influence and the greater 
 his opportunities to benefit his fellow crea- 
 tures, and especially those of his peculiar 
 condition. And he has not been disap- 
 pointed in these hopes and these desired 
 
100 
 
 opportunities ; for he says he often feels well 
 paid for all this toil by the satisfaction it has 
 afforded him to witness the evident gratifica- 
 tion and benefit many have derived (learned 
 men as well as others) from listening to and 
 conversing with him about the Arcanas of 
 nature and Spirit— and especially of the lat- 
 ter. For it is through a clear understanding 
 of the one that he can more fully and clearly 
 read the other. 
 
 This habit of study he still maintains, 
 though he does not rise so early now as then. 
 
 During this time, by this severe private 
 study he acquired literary and scientific at- 
 tainments which won him the degree of M. 
 A. from an Indiana College ; being, I think, 
 the first semi-mute in America receiving that 
 distinction. 
 
 At twenty-six he married Miss Mary Alley, 
 of Decatur Co., Ind., an accomplished deaf- 
 mute lady, and a graduate of his Alma Mater. 
 
 In 1860, desiring a wider and freer field, 
 he went to Kansas, passed through the fam- 
 ine of that year, refusing public relief, and 
 
101 
 
 during the war which followed, by great per- 
 sonal exertion and sacrifice, he succeeded in 
 establishing the Kansas Deaf- Mute Institu- 
 tute, and published a literary paper, called 
 the Kansas Home Circle. Subsequently he 
 published the Marseilles (111.) Independent. 
 
 His Kansas enterprises were not remuner- 
 ative, and he came out of them \yith impaired 
 health and depleted purse ; and turning his 
 mind more exclusively to the application of 
 science to theological research, found in the 
 high way of science, the open way, " through 
 nature up to nature's God," in the "science 
 of correspondences/' 
 
 For seven years, amidst trials and discour- 
 agements, but with sublime faith in his mis- 
 sion, he devoted the best energies of his mind 
 to his chart, "Order of Creation," illustrating 
 his theory of creation, and showing the har- 
 mony of spiritual essence with physical sub- 
 stance. 
 
 By the aid of this chart he demonstrates 
 that all creation is based upon the exact sci- 
 ence of mathematics, thus founding the uni- 
 
102 
 
 verse upon the one immovable rock of truth, 
 and showing the orderly relation of the natu- 
 ral sciences from Chemistry to Ethnology — 
 the progressions of creation from the lowest 
 or gaseous to man — called by modern scien- 
 tists the " Descent of man." This he shows 
 to be by an orderly ascent from lower forms 
 as bases or continents, to higher ones super- 
 imposed upon them, as a structure upon its 
 foundation, which he proves to be the normal 
 method of creation instead of the develop- 
 ment of lower into higher orders as denote! 
 by the doctrine or hypothesis of evolution. 
 
 For the last three years he has also, by 
 great study in the direction of the mathemat- 
 ics of history, designed and perfected his 
 Chart, representing the conjoined pathway 
 or history of Science and Religion, illustrat- 
 ing the fall or declension of man from order 
 and innocence and wisdom, and his redemp- 
 tion through a new influx of truth into the 
 natural and spiritual degrees of the soul. It 
 also shows a curious mathematical method of 
 figuring ont the incoming of the Millennium, 
 
103 
 
 by tracing the coincidence of certain gre&t 
 events both before and after the coming of 
 Christ. 
 
 These Charts, with his books, are really 
 very remarkable productions, especially so for 
 a self-educated man, and he a semi-mute, 
 almost isolated from the world and cut off 
 from its numerous advantages; shut up, so 
 to speak, within himself, and thrown entirely 
 on his own resources. They transcend any- 
 thing known in the " silent world/' and the 
 charts are certainly unequaled by anything of 
 the kind ever attempted by any one. 
 
 As an educator he takes high and advanced 
 ground ; always radical and progressive, he 
 stands high among his contemporaries. 
 
 He accepts no theories, however well sup- 
 ported by learned opinions and venerable tra- 
 ditions, until he has examined their structure, 
 handled their pillars, and digged about their 
 foundations to see whether their substratum 
 be rock or sand. 
 
 I cannot do better in this connection, than 
 to quote from a writer in a Western journal 
 
104 
 
 concerning the subject of this biographical 
 sketch : 
 
 "Prof, iilmery is glorified in one of our 
 editor's letters, as well he may be ; for few- 
 men have ever contributed to the relief o: 
 Buffering humanity so bountifully — none cer- 
 tainly with greater readiness or with warmer 
 sympathy. The Home Circle, though a 
 prodigy of perseverance and industry, is not 
 an accidental development of his energies. 
 He has been singularly sagacious and original 
 in devising ways and good ones. 
 
 "Our friend, casually observed, has noth- 
 ing particularly striking in his personal ap- 
 pearance. His present defects are timidity 
 and a distrust of his own abilities. By ply- 
 ing him with questions, the whole mental 
 make-up of the unpretending man will be 
 brought out in striking contrast to the entire 
 awkwardness of the ' outer man/ One would 
 pass him in the street half a dozen times 
 without notice ; but once drawn into a dis- 
 quisition with him on scientific subjects, such 
 a one would find his conversation a sort of 
 
105 
 
 German punch, made up of philosophy, educa- 
 tion, medicine, architecture, and religion. He 
 has a natural, felicitous flow of talk, always 
 overswelling its boundaries, and sweeping 
 everything before it right and left. He is 
 very earnest, intense, emphatic. 
 
 " Perhaps our readers may imagine that 
 our remarks relative to the Professor have all 
 a leaning to favoritism. We take leave to 
 quote the opinion of Mr. E. A. Sheldon, Su- 
 perintendent of the celebrated ' object ' school 
 at Oswego, N. Y., with regard to his views 
 of education : 
 
 " i I am glad that Kansas is represented 
 by one, at least, who has correct views of ed- 
 ucation. It is quite gratifying to find one 
 who is so thoroughly Pestalozzi*; and to you 
 it must be equally gratifying to find that 
 your views so nearly accord with those of one 
 whose name stands in the front ranks of the 
 educational reformers of the world. 3 
 
 "Mr. J. A. Jacobs, A. M., for many years 
 superintendent of the Kentucky Institute for 
 
 * Referring to the founder of the system of object- 
 teaching, Pestalozzi. 
 
106 
 
 deaf-mutes, in a letter dated the 14th of Au- 
 gust, 1862, pronounced the Professor's views 
 of education to be c entirely just/ 
 
 " We then are not alone in the opinion we, 
 od our own side, have already expressed on 
 the subject. 
 
 cc His dress is usually plain, but scrupu- 
 lously neat. 
 
 " He has 'it in* him to achieve 'the proud- 
 est triumphs* and the greatest laurels, con- 
 sidering his phrenological developments/' 
 
 Personally, Prof. Emery is plain, retiring 
 and unpretentious, caring little for outward 
 show, valuing only internal adornments. 
 
 His great depth of thought, ripe scholar- 
 ship, spiritual premonition and sterling qual- 
 ities of mind and heart are best appreciated 
 by those who sit down with him to " the 
 feast of reason and flow of soul." 
 
 * When this was penned Professor Emery was Super- 
 intendent of the •• Kansas Deaf Mute Institute," of which 
 he was the founder, and little dreamed at that time 
 that this prediction would be literally fulfilled in the 
 production of his Charts and books, especially his work 
 on " Order of Creation," which was first thought of 
 of some time after leaving Kansas. 
 
107 
 
 Notwithstanding some defects in pronunci- 
 ation, resulting from defective hearing, his 
 fine mental acquirements, good language, 
 earnestness and sincerity of manner make 
 him a very interesting public speaker.* 
 
 Socially, he is warm and true-hearted, 
 genial and sincere. 
 
 Morally, no guile has been seen in him, in 
 along and intimate acquaintance. 
 
 The future, with it3 measureless possibili- 
 ties, is before him. That his usefulness may 
 be commensurate with his exalted aims, is 
 the earnest hope of his life-long friend. 
 
 * Acquired mostly since he was 35 years old. 
 
PHRENOLOGICAL CHARACTER. 
 
Phrenological Sketch/ 
 
 Given at Indianapolis, Ind., Jan. 27, 1857. 
 By Prof. 0. S. Fowler. 
 
 Your organism is more favorable to the 
 manifestation of mind, and thought : Strong 
 Literature, or something intellectual, than 
 of anything physical, such as labor of any 
 kind. You are active physically and quite 
 strong, in fact, for a man of your health, 
 very strong and also spry, and tough, and 
 could endure labor if obliged to, but your 
 
 * His father, who was a fine Physiognomist by nature, 
 self- study and experience only (never having read any 
 works on Phrenology and Physiology) pronounced this 
 Phrenological description very accurate in details. — ■ 
 Though in doubt as to all the claims of Phrenology, this 
 was to him a practical proof that there was something, 
 if not a good deal, in it. Ed. 
 
110 
 
 organism runs naturally much more to the 
 mental than material, and sentimental than 
 Physical, and I perceive that your forehead 
 is hot, which signifies an unusual action, 
 especially of the intellectual organs. You 
 have within five years been studying with all 
 your might, or reading, writing, and think- 
 ing.* 
 
 Have had a great many ideas, and they 
 have been based on common sense ; you have 
 become dissatisfied with many doctrines 
 taught you, and have investigated for your- 
 self, and have exercised a more than ordinary 
 share of sound, available common sense. — 
 Have very likely studied nights, which I 
 charge you not to do, and sleep abundantly 
 and not exercise your mind too many hours 
 in the 24, but exercise your muscles more, 
 
 * This was given 5 years an-d 4 months from the time 
 he commenced his education, beginning with the '* Manual 
 Alphabet " 3 clays after he was 21 years of age, and is part 
 of the time mentioned in Biography where it speaks of 
 his private studies. Seepage 97 of this work. Query, 
 How did Prof. F know this, they being entire stran- 
 gers ; or by what sign, &c. did he read this knowledge so 
 accurately ? Ed. 
 
Ill 
 
 and mind your eating, for though your stom- 
 ach is naturally good, it is now practically 
 poor, I presume in consequence of overeat- 
 ing, a disease of some kind. 
 
 I somewhat think that you have been the 
 victim of Quinine,* and I charge you to take 
 no medicines, but instead take care of your 
 health. Give yourself abdominal action by 
 swinging your hands, Gymnastics, or some 
 kind of manual labor, for your vital and di- 
 gestive organs are becoming torpid and your 
 brain unduly excited. Breathe deeply and 
 be much in the open air, and especially culti- 
 vate conjugal affection, plant your attach- 
 ments where they are to remain for life.f — 
 You will find washing all over in cold water 
 every day of great service to you. You are 
 a most ambitious man, but your ambition runs 
 mainly in the line of intellect, and moral. — 
 
 * Just previous to this he was sick, and the L)octor gave 
 him quinine ; he has taken none since. What sign shows 
 the effect of quinine ? Ed. 
 
 t He had been married just 6 months and 2 days. Is 
 there no sign by which to know married persons from 
 unmarried ones: Ed. 
 
112 
 
 You are ambitious to keep your moral char- 
 acter pure and spotless. You are ambitious 
 to excel in whatever you engage. You are 
 determined to use the world to the best 
 advantage. You are wanting in self-respect, 
 too distrustful of your own abilities, too 
 excessively alive to the speeches of people. — 
 You are rigidly just to govern by correct mo- 
 tives. Very hopeful, buoyant, and aspiring, 
 and look naturally on the bright side. No 
 way revengeful, but very resistant, forcible, 
 and calculated to push your plans, right 
 through, thick and thin. You are hearty in 
 your friendship, but rather particular, so that 
 if persons are not exactly to your liking dis- 
 card them, and this principle will appertain 
 in regard to your choice of a wife. 
 
 So make up your mind to marry at least 
 soon, and secondly to cultivate conjugal 
 affections, and let nothing interfere with it, 
 In two years* after marriage, for once fairly 
 enlisted, your attachments will be hearty. — 
 You are fond of children, friends, and home, 
 
 * Does man only become "fairly enlisted " some time 
 ^fter, instead of at marriage ? 
 
113 
 
 and will enjoy domestic life very much if 
 suitably matched. 
 
 You are likely to dwell on one single thing 
 till it is all done up, and are very continu- 
 ous.* You are no ways revengeful, yet are 
 quick-tempered, but govern your temper 
 welL You are liable to eat too much and 
 too fast. I spoke before Physiologically, 
 now Phrenologically when I repeat, eat less 
 and leisurely. You are very fond of money 
 — will make everything pay. You have a 
 good mercantile talent— are close, but honest. 
 You are exceedingly cautious and reserve, 
 even down to minor matters. 
 
 You should cultivate outspoken frankness. 
 You are too fearful of consequences by all 
 means. Shake off much of your anxiety, for 
 it does no good, but rather does you harm. 
 You have a good deal of religious sentiment, 
 especially of spiritual premonition. You are 
 devout and very obliging, but hard to believe 
 unless you have proof which cannot be 
 
 * Hence his success on Charts, M Order of Creation," 
 'Circular Chronology," &c k Ed. 
 
114 
 
 gainsayed nor resisted. You are kind and 
 full of sympathy, but do not give money as 
 freely as kind offices. Possess rather a bril- 
 liant Imagination along with excellent 
 descriptive powers, and if properly educated 
 could make a first-rate writer. You are 
 exceedingly fond of the beautiful in Nature, 
 and art, the poetical, the perfect, and are 
 particularly fond of the flowers, of Litera- 
 ture and elegance everywhere. You have 
 really refined taste everywhere, and in every- 
 thing. You have, too, Mechanical ingenuity,* 
 but ought not to live by manual labor. You 
 are too serious, — ought to laugh more and 
 joke. You are a great observer, see every 
 thing, and remember all you see. You are 
 great in method, want everything in place. 
 You are good in figures. You have the 
 
 * His first mechanical effort was a nice case-knife handle 
 made when nine years old. At ten he invented a correct 
 sun-dial that read the hour, half and quarter hours from 
 sun rise till sun set, he never having seen or heard of such 
 an instrument. Got the idea by seeing his mother make a 
 "710071- mark" on the porch. At 23 made, with a jack- 
 knife, a sextant that read the minutes, — never having 
 seen one. Since then, he has invented a great number of 
 things. Ed. 
 
115 
 
 Phrenological organs requisite for making 
 a good minister. * You remember places well, 
 and have an almost unconquerable desire to 
 see as well as try the experiments. Have a 
 historical cast of mind ; you are logical and 
 excellent in putting this and that together 
 — very discerning. See minor points of dif- 
 ference and discrepancies. You have of late 
 been studying some subject deeply.*)" Will 
 command an excellent style of expression. — 
 Language is well developed and words well 
 chosen. You are agreeable, have a well-bal- 
 anced mind, but, sir, I repeat, your health 
 should receive your first attention, for it has 
 suffered badly. 
 
 Belief is by a rigid observance of the Laws 
 of health. 
 
 * He was early impressed that he was called of God 
 for special work, and thinks he is serving God in all he 
 does ; and also thinka that he was specially endowed and 
 directed to work out the ft Order of Creation s '' Circular 
 Chronology, &c. 
 
 t Architecture, which he then though': of following as 
 a profession at some future time. How can a Phrenol- 
 ogist tell this ? Ed. 
 
A Masterly Production! 
 
 Arcana of Nature Revealed ! ! 
 
 ORDER OF CREATION, 
 
 OR 
 
 The Orderly Creation of Man. 
 
 BY P. A. EMERY, M. A. 
 
 A beautiful, illustrated chart, showing the order of 
 creation, based upon Mathematics and constructed upon 
 strictly scientific principles. Showing the relation and 
 natural position of various kingdoms and the orderly 
 arrangement of the natural sciences : and illustrating the 
 orderly ascent of creation, from its first inception to its 
 crown of perfection in Man : 
 
 WITH A 
 
 MANUAL OF EXPLANATION: 
 
 To whieh is added The Twelve Axioms of Creation and 
 amplifications of the same. 
 
 Address Mrs. Prof. P. A. Emery, 
 
 Chicago, Ills. 
 C1P This profound and wonderful chart is so original 
 and unique it must be seen to be understood and appre- 
 ciated. 
 
A Wonderful Booh. 
 Inner Life Night Thoughts, 
 
 OR 
 
 The Rational Dream Book. 
 
 ILLUSTRATED. 
 
 By P. A. Emery, M. A. 
 
 A treatise based on new laws of interpretation, rational, 
 scientific and logical : it deals in no conjectures or fanci- 
 ful interpretations of dreams, but philosophically and 
 scientifically explains their origin, their significance, and 
 their use, A book designed to show how to read charac- 
 ter by dreams, and for the improvement of same in all. 
 " Dreamland is a play-ground of the soul, 
 Weird regions vast, like unto death profound. 
 * * * * * ' * * 
 
 May see and know — and, being seen, 
 Tell others what a dream may mean." 
 
 Address Mrs. Prof. P. A. EMERY, 
 
 Chicago, Ills. 
 
 (jg|r This wonderful book comes next to the Bible in 
 teaching us what we are, and unvails self-deception. It 
 should be in the hands of every one— saint and sinner, 
 old and young. 
 
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