Terry Stewart B.
Critical readings Old Testament,
n.p., 1917

* t

YALE
UNIVERSITY LIBRARY

DEC, 311.-/
LIBRARY
O T CRITIC
NT CRITIC
REMNANTS

KEY TO NOTES OFF THEIR PAGES.
For note to solitary $ p. 4, seepage  5
For note to solitary 44 P- 5, see page  6
For note to solitary 4 p. 10, see page  9
For note to solitary 44 P- 9> see page  10
For note to solitary 4 p. 17, see page  18
For note to solitary % p. 19, see page  21
For note to solitary 4 p. 19, see page  20
For note to solitary $$ p. 29, see page  30
For note to solitary $ p. 30, see page  31
For note to solitary $ p. 35, see page  36
For note, to solitary 4 p. 161, see page  162
For note to solitary 4% p. 161, see page  162
For note to solitary $ p. 185, see page  186
For note to solitary $$ p. 185, see page  186

CRITICAL READINGS OLD
TESTAMENT.

BY THE AUTHOR OF

PHILOSOPHIE DYNAMIC, REMNANTS ANALYTICAL,
AND JESUS THE REAL JESUS.

"The whole scheme of Scripture, is not yet understood.
If ever it comes to be-, it must be in the same way as nat
ural . knowledge is come at ***, by attending, to comparing
and pursuing intimations scattered up and down it,- which
are overlooked and disregarded* by the generality of the
world." [Bishop Butler]

Copyright 1917 by Stewart B. Terry.
-:-KCS-:-
[For right of extract, write]
1917.

Mivc/l 5>\Tt

INTRODUCTION.
Critical Readings Old Testament here, a worth of his
tory applied to principle @, and it first a recovery of cer
tain military secrets pastoral and a reconstruct of an old
Chaldean Genealogy now secreted in certain Old Testament
texts and a very old notation of number ; second, a recovery
of ejaculate speech before "and" of the Septugint, and a
coercive distinction of all syllables vowels and consonants
into a begin and ,end of them as two or three factors ; and
third, a division of this text into allegations interruptly
patchy, and this critic into comparisons cumulate or dissolv
ing. Inflation of text here (once a war policy) now a
greater stumbling block to trust of these old' Scriptures than
all its enemies Julian up. Goal of this critic, a reduction of
the Pentateuch and more to a real ancient life and nudity
coarsely pastoral, and a lift of Christianity to a gospel foun
dation clear of Roman corruption, and a transcendant phe
nomena and notions now greatly different to its time. [See
Real Jesus here Supplement, and Paul the Gentile later.]
Readings per principle, a fill-in reduce retain assort and
correct of old texts and a disturbed polyphony supplied or
fixed over, and later translated into a several texts of
foreign ideas constructions evasions supplies and promi
nencies of word misleadingly unfair — Gen ch 37 $ %, and
uncials N T Bible Ency Brit. Test of allegation funda
mental, a measure of texts in the natural and unnatural, and
these again in facts or characteristics natural, and clairvoy-
ancy or deception supernatural. && [&&, are references
inside the text or note. Verses referred to, include all
verses numbered].
* @ Principles here, are but general characteristics of human think
and do atouch of textual scripture natural or unnatural an any ex
perience now, or historical accounts slightly factoral of things now
muchly lost out. Workings of principle here, cumulative of unit
ing texts referential or constructions implicative , and dissolving of
allegation against constancies of nature or cir cu m stance opposing.
For cumulate or dissolving evidence here-, see agreement or dis
agreement of textual references here, and outside accounts,- a re
inforcement of historical allegation for and against itself: — hence
references within and without this text, are just so many reinforc
ing evidences offered to the reader. Cumulative testimony proof, a
uniting of insulations factoral — "He [Liscus] speaks more unre-

GENESIS.
[Version here pf Chapter 1, is a version of ten words
substituted and seven erased to show the now more rational
like beginning of life, and the how easy it was to corrupt or
vary an original account of Creation to that we now have
it ($, $*),- a bias of Hebrew Egyptian Chaldean and
Tauranian Creation secondary an old original long before
Abraham and his genealogy to Adam. Text used here, are
Genesis all; Ex and Levit 17 first chs; Numbers 1-18, 21,
22; Joshua 1-11, 23, 24; all of Judges Ruth and I, II
Samuel; I Kings 1-14, 17, 24, II K 16-25; Ezra and
Nehemiah a portion, and Job 1-14, 38-42. Genesis here, a
Prelude of Leviticism Exodus to Josiahs ragent persecution
and cfnch on Levite notions]. Chapter 1.
Of verse I here, substitute "creation" with essayed: V 2,
substitute "darkness" with blankness, and "form" with use
$ : V 3, erase "let" : V 6, erase "let" twice, and alter "divide"
to "divideth: V 7, substitute "made" with looked: V 9, erase
"one", and for "appear" put produce: V 14, erase "let", and
first "and": V. 16, substitute "made" with reck'ed: V 17,
substitute "set" with reck'ed: V 21, substitute "created"
servedly and boldly : He [Caesar] makes inquiries on the same
points privately of others, and discovers that it is all true" —
Caesars Commentaries McKay. See further insulated factors pre
historic and linguistic (once within a known context of facts) as
now an anchorage to a restoration of other factors their context
again — Ro. For another subject thus-, see this Critic, and for any
context of facts-, see Dynamic 20 m. For this patchy text turned
into narrative and exhaltation original or interpolate-, see Josephus
Antiquities, and note its translation a cast of mind greatly King
James construction and since. Otherwise an any new matter of
testimony insulately enlightening an any text texts o.r implication*
text, becomes a valuable evidence of fact : vice versa, an evidence
of a may be or a falsity to fact. Of the natural and unnatural to
say-, an any affirm deny construct dissolve or alter of an any say
coincident or incoincident an any external or internal sensation
(Dyn 8) of the like in experience or necessity (Dyn 10), is so far
a truth falsity or characteristic of fact. Fact of sensation in
ternally mental of source and illusory or delusive, is confined to
the feeUng itself and not its objects an external no fact  see
clairvoyancy of Josephus and this text, and its objects an explana
tory belief unsaid. [&& Of allegation proof-, Insulate say soes
essentially alike or fittingly factoral, prove an original or second
ly ground work found of the say — Ab-initio Ra].

with began: V 25, substitute "made" with began: V 31, sub
stitute "made" with done $*. [Experiment thus on an any
text here eye an any thought or desire with it, and study.
context of errors in word to implication or enigma about
them. Read Old Scripture text slow very slow, and note
supplies italic and their fittings made as text, and a pro-
fuseness of "ands" not known nor used before the second
century B C : — a complete subversion and cover up of
ejaculate speech primitive — See Annals of Assur Nasir-
Pal]. $* To ch 1 here original-, see Vedic Hymn to the Un
known God ; Creation Zendavesta ; Chaos and Love Izdubar
T I Col I, and Myth of Yima Sacred Books of the East;
also Hymn to Osiris Mark II, Eighteenth Dynasty Egyptian
Literature. "He has made this world with his hand; its
waters, its atmosphere, its vegetation, all its flocks, all its
flying things, all its fish, all its reptiles and four-footed
beasts * * *." "He judges the world as he likes : Heaven
and earth are below the place of his face." ["And the
evening and the morning were the sixth day" — v 31. "Nor
do they [The Ancient Germans] in their computation of
time reckon like us by the number of days, but of nights.
In this way they arrange their business, and fix their ap
pointments : so that with them the night seems to lead the
day" — Tacitus. See Cosmology Rawlinson and Revolt in
Heaven Cuneiform Inscriptions. Anteeks A 3].
Mythology here and more, an inference of godly ghostly
vegetable animal or physical do or be unnatural — see do
and be of Godly assistance or vengeance any, and conjura
tion of spirits to do> domestic or magical 4i P- 6). [I Sam
uel ch 16 v 14, 15, ch 19 v 20-23 * &&, Jud ch 9 v 23, and
Magic Encyclopaedia Britannica and Tacitus Germany] .
Gen. Chap. 2.
[Put %#' at v 3, and @* at v 8]
%# In v 2 here-, see the seventh day the end of an in
tercalated one fourth of a moon (a division of most ancient
time historical) made out and christened a rest day arbi
trarily explanatory of the beginning of Sabbaths (Ex ch 20
v 11), and it made sacred by putting into it spirits good of
$ "Thou who createst light where there was no light, and form
*** wftere there was no form." Vedic Hymn to Indra. [Extracts in
this book from Sacred books of the East, Egyptian Literature,
Hebrew Literature, Chinese and Arabian. Literature, and Babylonian
and Assyrian Literature, are all under Copyright 1900, 1901 by the
Colonial Press.]. 4 .page 8. — 5 —

bless and expelling out of it all evil spirits a sanctification
a division of all potentials (R 28) then recognized in nature.
.For the Sabbath importanized-, see Sabbatical Year Talmud,
and caprice of is enumerations curbed only by annihilation
exhaustion or intoleration. See verses 21, 22, 23 an ancient
philosophy of man and wife an origin^ : also Clan Totemism
an other philosophy of man an origin — Totemism Ency
Brit. [Proof here (a psychology of mind true to nature),
requires all related texts and references to it carefully con
verged in mind — see Socratic know of Introduction^ Dyna
mic *, and R 3**. Comprehension profound, a recipiency
of facts principle, and delivery true to other comprehension
carefully same in psychology. Contrast of this, see Binets'
Tests to weak minded children, and adults unprogressive.
[This right at home subject, is worth inquiry, and a widen
ing of its applications where least expected. Mental defect
44 Praetus king of Corinth sent Belorophan to his father-in-law
the king of Lycia, and gave him baneful tokens scratching on a
folded tablet many destroying things, and bade him show it to his
father-in-law that he might perish. Homer Ency Brit. See Judges
ch 9»v 23 a piece of do venge an enemy, and "pieces of hair torn
clothing or other rubbish of an enemy secretly procured and pow
wowed over to it a send or put of spirit evils into the enemy it
belongs to. Casting out these evil spirits, another divination sort
just the reverse of this — see Tobit ch 6 v 14-17, ch 12 v 1-3,
Cleansing the Unclean Zend-avesta, and Num ch 19; also Matthew
ch 17 v 14-18, ch 8 v 28-34; Mark ch 1 v 23-26. 39-42, IIK ch 13
v 15-19, and Demonology Ency Brit, and Jewish phylacteries legion
made sold and worn to put knowledge into people needing it, and
evil out a more so — Ex ch 13 v 9 and Amulet Ency Brit. "The
gold store of men of old, was hedged round with a spell that no
man might touch the treasure Chamber" — Beowulf. "Thrice to
thine, and thrice to mine, and thrice again to make it nine — the
charms wound up" — Macbeth. See Religion Sayces xAncient Em
pires, and fear of demon or godly spirits potential once a scare of
people any hour of the day. Isa ch 6 v 5-7, Levit ch 10 v 1 2 6 7,
Num ch 16 v 46, 37, Gen ch 19 v 20, ch 20 v 2-8, ch 28 v 12, 16, 17,
OHa" cringe of Rod divine — charm or incantation, a relief.
[Mythology here, a Psychology of mythical mind ancient — ch 3 4.
See lucky and unlucky days of Hesiod for an other worry before-
and after: also fear of evil spirits potential of mythic harm the
psychology of Hammurabis penalties to his Prologue 2250 B C and
ghostly guard to Semiramis and her treasure in Herodotus B 1 No
187. Acts ch 19 v 13-16, and Babylonian Exorcisms, Assyrian Talis
mans, and Babylonian Charms in Babylonian and Assyrian Litera
ture Colonial Press. Primary causes of evil here, the any venge of
an injury or offense through an any incantations of send fall or
put of evil spirits into an any illness defilement or other injury of
an enemy direct, or his indirect. See Exorcism 3d (three lines)
and Mammit 4th (six lines) a cure of a venge offense or what other
and discover a why or who to it. To this, see Cleansing the Un-

here, an indiscrimination of say-sos unproven from thos,e
proven or provable — hence deafness of mind to higher in
telligence, and madness of conceit to presumption impene
trable — see daze of this in interest caprice custom ism art
and ceremony a greatest perversion, and set of it same a
greatest obstinacy. [Note v 2 here a piecing of two sources.
See v 18, 21 here the right connection, and v 19, 20 a sand
wich of new matter — the whole Pentateuch a patch work
of some editor surrounded with scraps of story and no
ability of formulating his sources into a new composition.
See of v 24 Adams familiarity of a father and mother, and
he just out of a chaos of no such, experience].
@* See "eastward of Eden", and that a "goeth toward
the coast of Assyria" (v 14), a placing of this writer a
westward of these places ; and "as thou comest to Gerar
unto Gaza," or "as thou goest unto Sodom" etc (ch 10 v 19)
as placing this writer south of these places — ch 23. && Of
verse 25 here-, see sense of shame not yet learned in Eve
and Adam a knowledge of this writer somehow to such .a
condition of men in a state of nature, and a his condition
of life a condition of the sense o'f shame to nakedness, and
a time of it likely after a condition yet of such in Ex ch
32 v 1-8, 18, 19, 25; II Sam ch 6 and verse 20-23. See
naked and shameless natives yet donning no dress but by
duress of white peoples traffic — no shame, just compul
sion. Hence v 25 (ch 2), a condition of those not ashamed,
and v 7 (ch 3), a sense of those that were ashamed —
shame mostly developed in after times by seclusions sex.
To verses 7, 19, 21, 22, see Myths of the Origin of Man
Mythology Encyclopedia Britannica, and totems of Totem
ism ditto — Ninth Edition used here — Tenth Edition a
same British.

clean Zendavesta; and note Talismans here, but a divinely loaded
bless and standing keep off or prevent of evil spirits house person
or premises. Charms, a bind divert or send to naught evil spirits
prowling (Babylonian Charms Col III), or bring in of godly spirits
to good (I Sam ch 16 v 13, 14, ch 10 v 5-9) or joy — Col IV. Spell,
a baneful charm put or set to anothers harm — Col 1. Primary
cause to all this, a some god of evil or good sacrificed to through
a diviner — ¦ Col IV, I, II. Star diviners, a some king prince
courtier or ascendant — see Solomon Moses Abraham and what
more. [Venge here, a recrimination of evil through evil spirits
(under Anu or his princes) by godly bless answer of sacrifice and
invocation king priest or- other diviner — see Chaldean Hymns to
the Sun Fifth Hymn].

Gen. Chap 3 :
[Put # at v 15, and $# at v 6] ,
# For other serpent literature (believed by these ancients .
just as small children might now), and proffenngly proiuse
free easy and democratic-, see The Ship-Wrecked Sailo,
Egyptian Literature — transportation and information tree
and entertaining, and here and above a god of P»estly evil
in Apepi Egypt and Israel anti-Levite — Jud ch 4 (g} ..
[See of v 4, 5 this easy going x\pepi of free information and
individuality quickly set down on in v 14, 15, and his too
freely indulging clientage put to the ban of a no live for
ever",- a greatful indulgence].
$# In ch 2 v 9 and within certain trees pleasing to sen
sation (ch 3 v 2, 3, 5, 6, 22) and tangible as food-, we have
magical or Talismanic souls of tree potential a "live for
ever" (22) or a know of good and evil spirits otherwise not
knowable until eaten as food. See divinities and their
armies of good and evil spirits the background of Zoroas-
trianism, and evil of our bible quite suppressed in our trans
lations to hide of it a root of theological evil (dispositional)
later developed from it, and a swallow of it up in a later
dress and income priestly. [Jud ch 9 v 23].
4 Contrast of Creation here an act of will only-, see Hesiods
Theogony an origin of things in the heavens mountains streams
and ocean born of a living earth ; and Heaven and Earth the liv
ing parentage of titans monsters and nymphs ; and these and the
gods again a parentage of a whatever imagination; and the im
mortals a generator of mortals and abstraction : — birth here, a
birth of love or no love, and a birth of that a material nucleus or
a spirit of aggregation form of the material; and all of it as of a
definite or indefinite see its representation, and declaration in
formative. Of the indefinite-, see "rosy-fingered morn" indefinite
and intangible of variable intensity and compass ; and the sun and
sky an indefinite intangibility and definite circle of fire or blue
vault earth over: birth of the abstract, a conception affixed to an
any pair of generating terms —9. [Atouch of this-, see night of
Hesiod and Akkad Literature a begin of day, and light of Assyria
(later) the first part of day — now a midnight to midnight a begin
and end of day. Time of these Titans (Hesiod A 4), a time and
place of when and where naked men fought by throwing and
dodging of stones in hands trained right and left. To garden of
Eden here-, see the originals to it in Climate and Productions of
Ancient Chaldea (Rawlinson and Hammurabi 44-65) and psychol
ogy of conception Dynamic 11. Also see grain of this region' (the
first standard of exchange) and silver (of the mountains secondly)
brought together as two standards in Hammurabis Code and a
penalty of evil spirits pronounced against its alteration _ the first
a standard at home, and the second! a necessity to dealings with
transient foreigners]. s

[For the last flicker of spirit doings mystic (meaningly
unnatural), see witch and ghost stories just died out among
us. See Demonology Ency Brit: also Eve here a "Lilet"
worked over into a mythic (unnatural) body and a blown
in breath of life fictitious. Ancient fear ot bad spirits (a
terror of mind implicit as imbecilic children now,- Binet) a
fear of spirit do or be really sure, and it a very soul of all
ill fortune, curse of divination, putrefaction of dead bodies,
decay witchery sorcery insanity idiocy spasm delirium fever
issue corruption eruption plague storm eclipse meteor and
what more then a mystery of comprehension — R 28.
Proofs of this in uncritical mind, an any enumerates of say
and appearances a seem so of happen, and misses sup
pressed. See v 3 ch 3 and the trial and consequences to it
a falsity hidden in purposed fear. For primary story and
later story brought out-, see v 17, 18 ch 3, and v 11, 12 ch 1.
Tenor of this chapter, a philosophy of good and evil spirits
Chaldeaic made good and evil English, frimitive phil
osophy, a myth of all potencies spirit — other potential then
not even suspected. See of Chapters 2, 3 here Adam and
Eves know and do a know and do of a long association of
men, and not a learn of first necessity — see Dynamic 11].
$$ "But of the fruit of the tree which is in the midst of
the garden ye shall not eat of it neither snail ye touch it
least ye die." "Then Ahura said to Setna-, don't take this
book (The Magic Book of Thoth) for it will bring trouble
on you as it has upon us. Listen to what we have suffered
for it." See paragraph first (Setna), and Genesis on out,
and Ahuras,Tale for the consequences. Warning to these
two stories, is a not to pry into professional secrets sort
4 For motives to this secrecy-, see diviners craft and clientage to
put of evil spirits into an enemy (Balek and Balaam) through evil
spirits farmed out a some diviners god (a principal repaid of sac
rifice) at the expense of the client and profits much to great -of
duress. See seven noted evil spirits princely and their king Ann
(primal causes" evil Black Obelisk Face A L 2, 3) who farmed
them out anywhere under the vault of sky his territory to clientage
objective; and Gibil (a fire god) Ea and Bel (a god of gods) as
opposition gods, to these seven spirits amend or thwart of their
"curses" in another clientage and diviners craft oppositional — a
very exact couple of business exhilarating and effort comfortable.
United in the Levite 44 a one better, and consequent persecution of
old divination, and a consolidation of it all in a priesthood Levite
— I Sam ch 16 v 14, 15, ch 19 v 20-23, Jud ch 9 v 23, Deut ch 18
v 6-15, and the plague god of Babylonia arrogated in II Sam ch
24 v 11-17/ the seven plagues of Egypt etc. — see Gibil in. Num
ch 11 v 1-3. To v 16, 17 here-, see Bel and Nusku, Ea and Mar-
duk, Ner and Nergal Babylonian Mythology B O Face A : also the

withheld from the multitude to it a real fear and smothei out
of critical inquiry disturb of mystic knowledge an ^ income-
bearing secret f Compare cat and read here and tree ot
life" (Gesdin T VII Col VI, p 156) and 'House of lite in
these two accounts once atouch of each other in thought:
also "water of life" in Tammuz and Ishtar. These stories
in their original thought and word once as surely believed
great debate of god the potential to all good and evil, and mans
place within it — see Ex ch 7 v 3, 14, ch 8 v IS, ch 9 v 12, 35, ch
12 v 36, Josh ch 11 v 20, I Sam ch 2 v 7, and the* ever living
pathos of Job. 
[Nusku, Marduk, Nergal and others their ilk, were probably once
royal diviners made intermediate gods (body or ghost) to sacrifice
unto their ancestors the great gods, and so distinguished. Deut
ch 32 v 39-42 to this, but an El Levite without a. son, and acting
directljy (Deut ch 20 v 3, 4, ch 4' v 24), or indirectly as angel
spirits agent (Tobit ch 12 v 15), or earthy priests commanders or
prophets delegate — Deut ch 34 v 9, 10. Moses of Deut ch 34 v
9, 10, a Star Prophet of all prophets recognized,- and here but old
diviners and new ear marks — Num ch 12 v 1-9, ch 16 v 46-48,
ch 17, ch 11 v 25-29, I Sam ch 19 v 19, 20-24, ch 28 v 7-16 and
other. In "Trinity" later, Rome comes out a greatest god asso
ciated with a son in a new role of first born sacrifice, and to it a
delegate "Grace" ever afterwards — a no fiction, and no burnt
sacrifice. "Trinity amend of now, a dissolution of good and evil
potentials spirit into a duality of sources two, and the Levite ruled
entirely out — Dynamic 60, R 11, Ezek ch 18 v 25, The Babylonian
Dibarra." See Set, Nubi, Apepi as Egyptian gods of evil, and
Ammon Khem, Pthah, Ra, Osiris as opposition gods ditto].
44 To this-, see Judeaism and Catholicism a burdening asset of
do and be founded in an every sort of human sacrifice potential an
every sort of softer effort depletive, and remunerate-no recupera- ,
tive — hence of Christianity so-, the only Jesus in it, is the sacri
fice, and the glory of it-,, the gifts of benefit agently genteel. Of
evil spirits here in, remedy-, see Exorcism of them a form of in
cantation and relief usually concident a natural recovery and it
believed in just as a doctors potion now — all an honest belief on
both sides, and not a trick of insincerity. See incantative prog
nostication a ditto of circumstances a hit — failures not attended
to, and successes only reiterated. [In old Babylonian Mythology-,
Bel is a god of gods and his agent Nusku and Himself gods of
humanity; just as Ea and his agent Marduk are gods of men in
things good: and both (at first) in opposition to Anu (of the sky)
a king of seven princely spirits evib (Dibbarra et al) to curse of
earth wantonly, or in a special vengeance through favor (Izdubar
T V Col III) or sacrifices offered them in vengeant others  ch
45 &&. Cast out of evil spirits (demons), a work of humanity'
gods m their agents opposed — see Math ch 9 v 34, ch 12 v 27 28
Luke ch 11 v 15, 24-26, and Mary Magdalenes diagnoses. See '''El'-
or "II" as Great Gods united with minor gods or agents Pauls
god a different god; and Real Jesus its first publisher- not half
understood — R 11, and Richter of Carlyle first Par' See Para
dise Lost Line 27-83]. — 10 —

literal and sure as that of their ancient worship impressively
bloody and childishly imbecilic. Translation here, as from
a standpoint of disrupting conception (Dynamic 11 a n) and
desirable obscuration of ancient fact and imbecility savagely
the begin of all that to Paul a grand divergence. Intel
lectuality of these ancient people mass (here muchly gal
vanized in later thought) as below that a Binet test of
"Feeble minded children" now: — their whole wakeful being,
an awe of mystic causes controlled or obviated in charm or
incantation an endless foolery and profit. See Charm and
Incantation muchly suppressed in Abrahamic record,- by
such afterwards forbidden in the Levite priesthood, and
its profits sequestered to their own use an other way : also
see this still lingering in Roman Purgatory,- a Hindu in
cantation release of ghostly spirits there, and yet a profit
ing industry. [Belief in charm and incantation persistent-,
a controlling fixity of imbecilic or perverted intelligence —
see mystic impressiveness .of this ceremony Zend-avesta,-
Cleansing the Unclean. See v 7, 21 here as ot a hot and
cold weather clothing yet Chaldaic. For childish imbecility
of this age reaching to the now-, see the great importance
put to dreams, and wisdom of their interpretations put away
beyond that of natural sense — (ch 40, 41 etc) : — causes of
dreaming, a disturbed stomach and shut off sensation wake
ful. For this occult wisdom reaching to the now-, see
clairvoyants, second-sight-readers, palmists, seers, astrol
ogers, necromancers, prophets, and other occults sort still
infesting our cities to a filch of weak minded people — what
then the condition of common mind ancient when rulers
(see Pharaoh) believed patronized and honored all this.
See verses 3, 7, 15, 16, 19, 22, 23 an origin of "Good and
Evil" (spirits), shame, hate of snakes, pain of motherhood,
and tire of labor all mythically come about by two ancestors
eating mythic fruit from a certain forbidden tree ; and lkfe
forever (v 22) just a miss — sincerely believed in ancient
times,- as children could soon be easily made to do so now.
See Savag'e Ideas about the World Totemism Ency Brit —
more glib about know of things than people now. See fa
miliarity and childish sincerity of Totemism : — all an elab
orated tell listen and believe primitively educational, and a
strange world of think and do lost out to us, but by a con
structive conception hard now to make. Crucifixion of
Myth, an explanation of things by natural sense or "I don't
know" — Levit ch 15 @*, and Magic Ency Brit].
— ii —

Gen. Chap 4 :
[Put %* after vT4, and * at v 17]
%* "May he be cursed in the hair of his head: may he
be cursed [possessed of evil spirits]. in his brains; in ms
vertex; in his forehead; in his temples; m his ears; in his
eyebrows; in his cheeks ; in his jaw bones; in his nostrils;;,
in his fore teeth ; in his grinders ; in his lips ; in his throat ;
in his shoulders; in his wrists; in his arms; in his hands;
in his fingers ; in his mouth ; in his breast ; in his heart ; in
his purtenance; in his bottomest stomach; in ins veins; in
his groins ; in his thighs ; in his  ; in his hips ;
in his knees; in his legs; in his feet; in his toe nails",
[Hebrew curse yet used in "Excommunication", and just
the reverse of "Cleansing and Unclean" Zend-avesta — Gen
ch 37 $%&&. To Canan's terror here (v 14)-, see outside
fear of infection from him an endanger of his life : also see,
Negroes of Africa destroying their kind thought to be
possessed of evil spirits infective. Curse of ancient time-,
a belief of it a conjurate power of transferring spirit
potencies evil into others. "If any one either in a public
capacity -has not submitted to their decision-, they (the
Druid Priests) interdict them from the sacrifices. * * *
Those who have been thus interdicted, are esteemed impious
and criminal: all shun them and avoid their society and coriT
versation least they receive some evil from their contact :
nor is justice administered to them when seeking it."
(5 [Book 6 Chap 14 Caesar's Gallic Commentaries McKay's
Literal Translation: Hume Vof 1 Ch 1 par 4, 5. See
Ancient Babylonian Charms Col I Line 21-25, 2, 3 ; Ishtar
T VI Col I last 7 L and Izdubar T VTII Col IV. Hankas
Contract Cuneiform Inscriptions].
* "City" here usually a caravancery and trading post of
crude stone huts cell-shops walls, wells or streams of water
(ch 34 v 10, 20, 21), and little else scattered over a, wildly
(tTo these notions of evil spirit now a possession of Cain by this
curse-, see Grendel and his Mother as alien spirits- demon the
fruit of this curse in Beowulf 1255, 1260, 1265, 1345, 1350, 1355. See
"Fierce fashion tight grips" of 1335, but trained hand' grips and
twist of arm in scientific tussel ancient to the very now : also this
comprehension of Cains condition a right at home comprehension
of these savage Danes and a tint of this story spread by mis
sionaries into them — an interpretation easy because it a know of
all savage people. See cure to Babylonian Private Contracts Col
I, II, House of Ada Col III, and Deut ch 27 v 14-16. [To Beowulf
and his monster slain-, see Heabani and the Dragons T VII Col
II Izdubar].

dangerous plain — connection, an often raided pack train
armed to the teeth. Individual go and come dangerous $ to
impossible — v 14. The whole pastoral and homestead world,
a terror of vengeance robbery lift murder and tribal war.
[Nehemiah ch 2 v 7, 9, Ezra ch 8 v 15, 21, 22, 23, and
Theseus of Plutarch par' 7 ; The Saxons oi Taines Litera
ture Sec 2, Gibbons Rome Chap 9 Sec 2, and Tribal Wars
African Bedouin American and Italian : also Tell Amarna
Tablets Hebrew Literature : — road guards here necessary
to keep open traffic (Jud' ch 5 v 6), and strong military
convoys necessary to political communication with Egypt,-
then in control of Palestine and the Hitite and Amorite
country. See the substance of this chapter an association of
men and things usual a settled country, and not a beginning
of man as that a begin in Adam (a tablet selling story com
posing most the two previous chapters), here stitched on to
this a found of Israel (later) in a god parentage,- prestige a
divine beginning. See god parentage of Budha Greece and
all ancient people — ho good then to rule without it. Note
Creation Garden of Eden Flood and Babel as a watered
country literature (ch 7 v 20, ch 8 v 2) and the Genealogy
as back of Ur near 600 years in Chaldea (or Elam) cover
ing Shumir and Accad. Note here that the Garden of Eden
Flood and Creation will fit any god and men made a con
nection, and a'ny change of a first mou.th to mouth story
will easily disassociate it from others a priority of isolation
apparent — see Khasisadras ark Col II Izdubar. Eliohim
(my-god-ohim) Adam and Noah, a completion of this isola
tion afterward to a carry of the story up to itself quite com
plete. Time of Adam here (see Table) about 2600 B C.
Shumir (ch 11 v2) a country before Sargon (3800 B C),
and changed later into Chaldea. See something in Noahs
record scattered as if a disturbance (ch 10 v 30, ch 4 v 16,
14, ch 11 v 2, 10, ch 9 v 28, 29, ch 7 v 6, ch 5 v 32), and
his first term there a century: also Shem of the newer of
$ "But go thus in silence, and I will lead the way : nor do thou
look or inquire of any man; for they do not easily tolerate strange
men * * * nor receive him in a friendly" way — Minerva to
Ulysses Odyssey. "Hear ye leaders and rulers over the Phaecians
* * *, this stranger I know not has come wandering into my
house * * *, and incites us an escort * * *, and prays for
it to be safe: let us hither make ready the escort, and let two and
fifty youths be1 chosen", [King Alcinous McKays Odyssey. "For
we tribes of men upon the earth are suspicious'' — Ulysses to
Alcinus. See of these times the homestead an armed camp
patriarchal ; and neighborly association a garb of sort 'girt with a
dagger", and also often with a staff — Math ch 3 £$].
— 13 —

Elamite genealogy placed at the head of it under notation
Chaldeaic — hence a splice of two genealogies somenow.
Of Noah and the Flood-, to drown a whole world ot being
caprice a fit of vengeance partial a family and mend a world,
a conception of silliest foolery and savage ferocity — not to
see this now is an aborted 'fixity of perverted intelligence
— see Binet 1, IX, Bede B 3 Ch 9-13, B 4 Ch 11, 17, 25,
B 5 Ch 3.<f- Muchly distracted unto cover in this translation,
and it sedulously preached and believed literal to near the
now. See flood of Genesis and the Babylonian Inscriptions
Dummalow Commentary. [Flood here, but a once fine sell
ing tablet story and mythic exaggeration of a some unusual
inundation of the Euphrates and Tigris Rivers, Biblically
3840 B C, and Adam 5396. Picture of these times-, see
Ishtar and Izdubar Tab 1 Column II.

Gen. Chap 5 :
[Put %* at v 3]
%* By unlettered count of fingers and thumb to Hand a
five and Hands a ten.or score in two terms of a genealogy
their error of multiplication here to divine origin safely
back, correct themselves true (errors of transcription out)
per following table. In the older of Chaldean genealogy-,
the terms genealogy, are multiples of Hand; "and the terms
a no-genealogy, are multiples a score. In the later (or Elam
ite) genealogy $,'the terms a genealogy, are straight' (errors
out), and the terms a no-genealogy, multiples of Hands a
ten — Jud ch 20 #. [See ch 7 muchly conflate].
4 Bede : — In religious notion, as silly as a child ; in sincerity, as
true as innocence; in narrative, as dramatic as truth: his make up,
a state of mind most strangly not our own ; his book, a half drawn
tale of Saxon life a galvan of Rome unnatural, and stock of
Woden wild — and Venerable is his name and fact; and inten
tional goodness, were the lead strings of his heart. Anteeks A 8.
$ In patriarchial countries behind our dates of time-, all records .
of events tribal were placed by a genealogy of patriarchal birth of ''
next heir receiving the blessing,- usually late in life; other heirs
apparent and dead out to survivals of the healthier and longer °
lived and greater of age than average life far below it. .Time of'v
age after birth to birth of blessing, a reckon by some distinction
of count carefully guarded from a notation general of tribal time
The Elamite genealogy here, a straight count, and the no-genealogy
wing of it a multiple count of Hands a ten : the Chaldean geneal
ogy a two wing genealogy and no-genealogy by five and twenty. .
Multiples of these wings known at time of inflation keot secret
until lost out to an honest belief of it by all or most' adherents a
— 14 —

CHALDEAN AND ELAMITE GENEALOGIES.

Chap 5

Terms, years

Terms, years

Total

v 3

130-5-5=26

800-5-20=40

66

v 6

105-5-5=21

807-5-20=40, 35

61,35

v 9

90-5-5=18

815-^-20=40,75

58,75

v 12

70-5-5=14

840-5-20=42

56

v 15

65-5-5=13

830—20=41, 15

54,15

v 18

162-5-5=32. 4

800-5-20=40, 4

72,8

v 21

65-5-5=13

300-5-20=15

28

v 26

187^5=37, 4

782-5-20=31,3

78,7

v 28

182-5-5=36,4

595-5-20=21,35

57,35

v 32

500-5-5=100

450-5-20=22, 5

122,5

Ch ii

v 10

100-5-5=20

500-

-10=50

70

v 12

35

403-

-10=40, 3

75,3

v 14

30

403-

-10=40, 3

70,3

v 16

34

430-

-10=43

77'

v 18

30

209-

-10=20, 9

50,9

v 21

32

207-

-10=20, 7

42.7

v 22

30

200-

-10=20

50

v 24

29

119-

-10=11,9

40,9

v'26

* 70

$$
Abraham 100
75-
-10=7, 5
107,5
$$ Note two disturbances in this genealogy at Noah and
Terah — fixed up at time of this record quite as we have
it likely. Of the terms a genealogy here-, see Patriarch
Adams birth (ch 5 v 3) as three hundred and eleven and
two tenths years before that of Arphaxad, and Arphaxad
to birth of Abram (the Elamite genealogy) as three hun
dred and ten years before Abraham,- or 2286 B. C. .\dam
to Abraham six hundred and twenty one and two tenths
years,- errors of transcription out — see Chaldean and
Median Dynasties Rawlinson Vol 1 Ch 8. [To use of score
divine beginning of "Israel" before Chaldean record then known
(5000 B C), and a miraculous age of their ancient patriarchs: —
any thing without the miraculous and wonderful in it, very insipid
to these ancients. See dazing craze of the ancients in general to a
connect of their nationality or heroes of reverence to a godly touch
of beginning. [& To v 2 ch 5 here, and other (ch 9 v 1 Gen, Heb'
Lit' Fasting chap 4 Sec 1, and Blessings (same) chap 6, 7)-, note
bless of ancient time to now, a conjurate put of potencies good
into or unto others (otherwise deficient), or it an expell or pre
vent of evil potencies (spirit) in others to benefits easy — Deut
ch 33, (ch 27 v 14-26), Chaldean Hymns Cuneiform Inscriptions,
Cleansing the Unclean Zendavesta, and Assyrians Talismans and
Babylonian Charms Colonial Press — ch 1 $].
— 15 —
in second term Chaldean, makes them about the same as
that of the Elamite genealogy divided by ten,- a different
genealogy and order of multiple. See v 3 ch 6 a limitation;
of mans age as near six scores — (a Noahs age here great
est) • also this result a patriarchal age reasonable, and it
a fit of the older genealogy in Urukhs reign to the Elamite
conquest (Elam Ency' Brit'), and Shems children and
grandchildrens emigration from the Elamite country (ch
10 v 30) to a plain in Shinar (or Shumir) in ch 11 v 2, 3.
Confusion of tongues here, a Chaldean and Elamite mix
ture, and notion of building a tower etc (ch 11 v 1,3) a
correspondence with Erukhs (Ureas) towers still building
over Accad and Shumir countries,- then booming these
structures to preservation of a name to posterity- — ch 11
v 4. Creation Garden of Eden Noahs Flood and Babel,
but prehistoric accounts of detached tablets originating in
prehistoric times, and then changed over of general change
casual (or made over for a purpose), and stitched into this
genealogy long afterwards,- to a connect of it a grand be
ginning in Eliohim,- a tribal god of the Hebrews. Eliohim
by history here, a god of tribal partiality vengeance and
ancestral clairvoyance — see I Sam' ch 28, II Sam' ch 1. **.
Our god an omniscient god of love joy hope and immor
tality here greatly vitiated by association and confusion with
a god of savagery. Noahs Flood, but a one of many fit-ins
of a once fifteen cubit inundation of the Euphrates and
Tigris Rivers (Josh' ch 24 v 2, 14 Gen' ch 7 v 20), and
barge escape or rescue magnified into a great wonder story,
and make and sell of it as thousands of others then prev
alent of Chaldean and neighboring countries $ %. [Com
pare ch 2, 3, 6, 7, 8 with Sumerian Tablets 2250 B C: also
piecings of differing tablets in ch 7 v 9 and ch 8 v 20 etc.
See this a connect of the Elamite Invasion 2286 B. C.
See Flood Tower and Uruk of Rawlinson Vol 1 Ch 7 : also
Tower of Babel Cuneiform Inscriptions, and "Lashanan
of Tiglath Pileser I, T III, XXXIII.
$% A strange people these old bare-footed waist clouts
of long ago. Fool customs and mythic notions grown up
and staid of a long historical past, and a surrounding of
wild landscape, dusty caravans, stone wall caravanceries, r
patriarchial huts or tents, camels, pack animal pack trains) ';
desert plains, crooked paths, sheep folds, herders, dug-outs
or adobes, ground-fires (stick or cow chip), smoke hole
openings up, ground floors, pottage cookery, shake downs,
cross leg sitting mats, peg hangers (Ezek 15 v 3) peg

hinges, wooden latches, leather jugs, torches, hand mill
grinders or mortars, quaint ox teams, log wheel trucks $ or
carts, wooden plows, clumsy hoes, jar garners (barrels big),
ash-coal barley cakes, pit or clay ovens, greasy clouts or
mantels (nothing else), brazen clay or wooden vessels,
slings darts bows quivers shields spears swords dirks clubs
staves, ox-hide boats, fords canals donkeys etc, and an eat
sleep think say and do so different to us as to be as hard
for us to comprehend as they the great since to them.
The whole Aryan and Tauranian world knew a bedlam
of fool customs we are curiously unaware of ; but their
lamb skin tablets so dear to them, are now lost to us by
an ever invading destruction of tribalized warfare then,
and no kingly continuance of them to us — ch 11 v 4 4-
Ages of literature (tablet) quaint of exacting antiquity
now gone forever: and only Kings clay tablets or inscrip
tions saved to us — see Literary Remains of Arioch as
Rim-sin King of Larsa 2285 B C ; also new find of a kings
library University of Pennsylvania. Contrast of story and
notions now with that of the past-, read Setna and the
Magic Book, Magic Ency Brit, and Egyptian Chaldean
Armenian and Persian Literature, Zenda-vesta, Genesis,
and Odyssey. Resurrect of this, an artificial product of
ancient households clothing surrounding (limited) conver
sation (mythically explanatory etc Math ch 3 4) and what
more primitive. Also see Camel Caravan Caravansary Gar
ments Tablets shields spear heads and what more Ency'
$ As likely very like unto trucks actually made and run in Tennes
see to near the year 1850; and consisting of two heavy hewed axles
bolsters coupling forked tongue, three clumsy hand made bolts
(fasten of "ex" to bolsters), and four block wheels section a log),
and eight iron bands and four bored holes to four large spindles
fastened by a peg and a screeching pressure: carts a front half of
this. Better made ones, metal plates spindle, sockets wheel, linch*
pins metal, and gear sawed — this bronze, very likely an old ancient
war wagon or freight cart oxen. Primitive plow, a pointed fork
of tree, handle and horn snout — see plow anciently called "sow" :
and for these wheels prior to 450 B C and Scythian-, see Herodotus
Book 4 Sec. 72. Horses here, but heavy set ponies, and the half
wheels-, a section of a log split half and half the middle. See
Scythian ox-team-wagon-defeat of Darius in Herodotus. [Of
Hesiod-, axle trees to wagons were seven feet long ; and this an
exact length of an old wide-tread-linch-pin-wagon of 65 years ago —
this 1914. See Works and Days — pieces this of Hesiod were 100,
called plank and nailed — hence these wheels must have been two
layers of plank crossed and curved to fit a circle, and two short
layers more the hub — boxes skeans and linch pins, iron. Have seen
these wheels a hand cart long ago].
— 17 —

Brit'. Outside of mountain range and irrigation-, the v>l-o
Syrian Arabian and Chaldean country, a treeless waste oi
desert contour, trembling air heat, travelling sand neaps,
scattering blades of grass, camel cactus and pigmy thoin
bushes. Rainfall near five to ten inches, and it confined to
two months of the year — a dust covered plain eight months
out of the year, and wells of water a prize of song, and
often near forty to sixty miles apart.
(ten Chap 9
| Put (a-,1/,, at v 24 1
(cl'/, .Vote verses 20-24 here a technicality $ of these old
ancients to exposure easy ( Ex ch 20 v 26) of the old clout
garment, and technical looseness of morality in singleness
and return of wife another to her husband in sacrilege and
gift — see x\braham and David. Of tablet structure here-,
note of ch 6 v 4 a merest fragment of a tablet touch of
giants (once a grand well known story titan like) in the
land, and v 9, 10 a short genealogy (like v 4) breaking the
story in two places. Note to most of these old Scriptures,
-/• Men of remarkable ability have risen up from among the Afri
cans. Some have attracted and excited the large districts by their
wisdom * * * dexterity in throwing the spear or shooting with
the bow, the wonder of their generation : but the total absence of
literature leads to the loss of all former experience, and the wisdom
of the wise has not been handed down. They had their minstrels.
too, buti tradition preserves not their effusions. One of these at
tached himself to our party several days. * * * In composing
extempore he was never at a loss: for if the right word did not
come-, he eked out the measure with a peculiar musical sound
meaning nothing at all". [Livingstones Zambesi |.
$ For a technicality of a no smallest do (Matt ch 15 v 2) without
an authorized way for it-, sketch the Talmud a character study nf
custom (trained do or be) in ancient life infectively tighter than
iron. "He fashioneth their hearts alike", says the Talmud — all a
learn and do of rote only Technical do minutia o1 do in ancient
life (primitive to near the now also), a one staid way for each
alike: way minute to great mw. a many ways of allow or bickering
do and be assumed by each a best or only one of all. A tenacity
of belief and do still binding the orthodox Jew. and preserving to
us a cake of customs characteristic all roving and wall town tribes
..1 prehistoric times— see Cleansing and Spells Zcndavesta, and
Numbers ch 19. Their ways of do no matter how small, their
sense of right: infraction of this, n wrong amended bv another
custom a "right" See the Talmud text a book made' up of a
minutia of customs not averaging three lines of print; and this a
small part of all their customs this and underneath it. Note of this
biblical text hereon, every domestic and other do is but a custom
(Heb Lit' Passover ch 4. Sec 1), and it a characteristic of all other
cos now lost out to us. ,'-r Statute of very ancient Kings, but a
declaration of what cusloms (grown up in myth,- invented never)
— 18 —

w.v. nictLLci icuicu nas a goo seance to it in a some clairvoy-t
ant personage the subject of a story or account — the whole
book a clairvoyancy of spirit see speech dream or other
unusual impression. Note here and elsewhere a patriarchs
power ('v 25) to speak a curse of evil spirits into an any
of his children, and it remain a stain on his character so
strong as to be shunned by others (ch 4 v 14) as a person
surrounded and infested with contagion evil — a great
terror of belief in these times we are unable to really know
— see the Hebrew Curse of Excommunication lately used
on Father  per ch 4 r/< * [Magic Encv'
Brit'].. Chap 10
[Put (a* at v 5]
(a* See in this verse the old inhabitants of this land
( the Euphrates and Tigris country) called Gentiles ( Ara-
shall prevail among a people mixed by conquest or changing dy
nasty — an entering wedge to iinnwation and question born of it.
Others local, left to wear off lose out or endure by friction and
authority. See Mosaic innovation (Egypt etc) rebelled against by
the older patriarchal worship versus the Jewish priesthood intro-
¦duced out of Goshen, s "Thc twelfth of good lands * * *
which I Aheura Mazado created, was Ragha of the three races:
thereupon came Angra Mainyu * * *, and he cannier created
unbelief" — all "alike" in isolations unlike. In this note and refer
ences, and the Pentateuch, Egyptian Literature, and the Kings Tab
lets of Shumir and'Accad, lie the social system of prehistoric times
touch of it : — custom so strong that nothing but external coercion
could change it — customs here, as customs within tribes, between
tribes, and commoit- of many tribes near alike — note nearness of the
Jews and Canaanites in customs quite common. Later to this-, see
Common Law of England, a way of do and be "for so long a time
remembrance runneth not to the contrary" Right now-, "The
Sultan or any of his governors, decides a case which may be brought
before him without reference to any other case or to any law except
local customs and such' precepts of fhe Koran as may be deemed
applicable — commercial law is unknown" Onan Arabia Consular
Reoorts (US A) March 1912.
"The conception of law is foreign to Homer : the latter words
for it are unknown; and the terms which he uses mean merely cus
tom. * * * As there is no law in Homer, so there is no mor
ality * * *, and no words which indicate good bad right or
wrong: *.- * * and when we look to practice, we find that cruel
and even treacherous deeds are spoken of without the least sense
that they deserve censure." [Ency' Brit.' "Custom is the king of all
men" — Pindar near 500 B C. "So lived the peoples King accord
ing to customs" — Beowulf 'U. See Herodotus B 4 No 76, Josephus
1. 15 Ch 8 sec 1-4, B 16 Ch 1 sec 1, and implicit uneriticalncss of
dream a state of wakeful and dreaming antiquity,- ever serious or
savagely loudly e. — 19 —

maics really)-, an antithesis born of a Jewish nationality
long after this, and here a proof that the editor to this
fixed it 1300 to 1700 years after this time,- then near Z5UU
B C. Note here now how quick these grand sons of XNoah
are made to different tongues families and nationalities
(v 5, 31) glaze of those undrownedly and natively behind
them a fact, and this an awkward interpolation veil of it
the background. See ch 11 v 1, 5.9 an interpolation con
fuse of v 5, 31 of ch 10, and a falsity on principle against
such a say real. The other verses between, but an account
of an Elamite emigration (about 2285 B C) the forerunner
of Ur and Abram to Haran, then his kinsmen in Canaan
(12 v 5),- a confirmation of ch 10 v 15-20 direct, and other
settlements indirect and natural of previous chapter and
ch 4 v. 16-22 — see nearness of Canaan worship to Abram
thus met of a common departure about 550 years previous,
and Levitic opposition to this worship yet unborn. To v
2-8 ch 11-, see Column I No 3 Literary Remains of Rim-sin
King of Larsa 2285 B C — see El-laser (Shinar) v 1 ch 14
here. Also glaze of v 5, 31 and that beneath it a cause of
4 "Gloomy stern and severe-, he is a stranger to mirth or laugh
ter : all outward expression of pleasure or pain-, he regards as
weakness ; and the only feeling to which he ever yields, is the
boisterous joy * * * of victory". North American Indians.
See Num ch 31 @, Josh ch 7 @, Jud ch 1 v 5-7 #%, and the*
ancient Romans : also animal seriousness of countenance and mien
persistent, and the whole animal kingdom a life ot fear and
caution serious. Pleasantry of do or say, a development wane of
primitive ferocity the animus of all destructive defense offense or
sport ancient to near the now. [This text ancient up, muchly a
developing gloss of developing man to it an obscuration and sup
press of an old Semitic savagery the ancient end of a more civilized
theocracy now. For antidote to this ferocity primitive, and Levite
ferocity its first antagonist-, see teachings of a merciful Jesus, and
ferocity of Christs trial and crucifixion Levite — its animus, a drill
of the Jewish priesthood climaxing in the siege of Jerusalem by
Titus ; its continuance later, a spirit of Jewish atrocity transferred
into the Roman Catholic Church. For ancient seriousness more-,
see awe and fear of primitive superstition (ch 1 4), and it degen
erated now into a solemnity of Catholic ritual. Levitous digres
sions now in sermon, a very new feature, and the past of it a rote
of Old Testament ferocity and godly vengeance climaxing in a
frenzy of emotions savagely primitive — see fires of hell and Smith-
field and maddening touchiness of all fanaticism. See uncertainty
of life and have in primitive or ancient raid and gorge — (I Sam
ch 30 v 15, 16) ; scarcity and' hunger — (Jud ch 6 v 2-5 11 ch' 5 v
6, 7) ; and famine and death. Num ch 31 v 8-19 Tosh rh ?' ,. o 01
Jud ch 1 v 4-7, ch 5 v 24-30, I Sam ch 15 v 3, 7-9, 14 20 32 33 ch
23 v 1, 5. Protection and keep here, a defense or secretion '  Tud
ch 6 v 2, I Sam ch 22 v 1-5, and famines Old Rome. Pleasure
— 20 —

a notion later that others than Noah had escaped the flood,
and it shown up in Josephus chap 3 sec 6, and Josh ch 24
v 2 — hence scatter of these descendants of Noah, but an
emigration among others, and a hold of themselves in clans
separate, and a totem of descent common a head of worship
Adamite. Name of this head dialected later into names
"-ohim" (or "-ohe"), Baal Astaroth, and wnat other — see
Josephus chap 6, and Gen ch 10, 11, and this Adamite totem
still recognized in Goshen and Midian of Ex ch 18 v 1-12.
£/-ohim later, a Goshen prefix of great god to "-ohim" after
Jacob, and it an ape of the great gods (Bel etc) of Babylon
— Ex ch 6 @ @. Family gods, but spirits of ghostly
relatives sacrificed and prayed to in family worship sub
sidiary a some totem god to clans akin — Josh ch 24 v 14-
16, Gen ch 31 v 19, 30, ch 35 v 2, 4, and Josephus BI
chap 19 sec 9-11. For these combined-, see Micahs pan
theon Jud ch 17, and it all suppressed in Jehovah later
and Levite control Mosaic and after. [See Jehovah (a
totem like and new) as reluctantly pronounced by the
Jews — see Josephus B 2 Chap 12 sec 4, and its birth a
Sinai after Elohim yet in Ex ch 18 v 1-12, 13-26. V 27
(Ex here) an aftermath of ch 20 v 23, ch.22 v 20, and
Num ch 10 v 29-32 his may-be reasons of departure. See
ch 10 Aramaic, and v 5 an aramaic plaster of the old
Chaldaic under it, and v 21-30 a begin of Hebrew per Eber
isolated in the mountain east of Elam : also that the Hebrew
language was a Semitic dialect later than Aremaic <¦ or
Arabic: — Eber or Heber here (a circumstantial name)
primitive and second ancient, a joy of might cruelty taunt or jest a
satisfying enmity. See Titus at the games of Caesarea Phillippi
feeding to wild beasts flames and each others slaughter 2,500
factional Jews honor, of Diomitians birth day, and it amidst a
"thumbs up clamor" or acclamation of thousands of men women
and children as far from pleasantry or mercy as Geronimos Indian
band — Jud ch 1 v 6, 7 ##, and savage touchiness of Gen ch 9
v 24, 25 (ch 4 note) and the Levite priesthood. Pleasantry, ever a
product of safety and effusing friendship : — danger or enmity its
ready destroyer — see constant fear of evil spirits to this, and snare
of Heabani a serious fear and plot in Izdubar, and smile in us.
Seriousness of danger ancient, now a romance in safety or levity
modern. Hence translations of feeling notion or surrounding past
into feelings notions or surroundings present ; are greatly erroneous
—PS44—N T.
% Beowulf here as we have it (as much other old literature),
is but a joinure of old facts original and myths common with
Catholic theology cataract. Lines 180-5, 315, 420, 475, 670, 705, 710,
925, 930 945, 965, 975, 1055, and translations Hebrew to the very
present. [Ch 37 $*, Ex ch 7 4, Math ch 3 & &, z z\.
« — 21 —

meant "The-man-across-the-river" -- see Hebrew Language
Ency' Brit' | . (¦en Chap 12
| Put #at v 1, and *'/, at v 12]
# Read first line of this verse as follows for fact and
Abrams belief to his clairvoyancy (cult of divination) his
reputation to notoriety (I Sam ch 28 v 6-16) here inter
polated by an after interest: Now "the Lord had" seanced
"unto Abram" etc. Standpoint of this historian, a that of
telling this from a some account in his mmci that must
first have come from Abrams mouth as a bit of his clairvoy-
ancv, or it an interpolation pieced in of after time to more
then in record somehow ; etc etc of all snatches of -record
addition or distortion here mingled in fact a foundation :—
record on record, a mingle or no of these elements in suc
cession firstly known, then believed and preserved as facts
afterwards. Tribal intention plan of Abrams immigration
into Canaan, easily mistaken of his or others clairvoyancy
(unusual vividness of thought causatively outside the I)
or distortion a predictive impress of Eliohim the all cause
here of anything unusual to mental impress. Note this on,
that there are no priests in this worship ; and that sacrifice
and godly communications were wholly patriarchal, and that
surely ancestral. Verse 1, 4-6, 8, 9 the original record to
this, and v 2, 3, 7 the interpolation Levite — Jer 36 v 21,
23. Ezek 13 v 9, Mai 2 v 7, 8, and suppress or distort
other. ["Lord" of v'l, a Ruler of Divine or Noble Rank
over minor Personalities Gods or men. Rulers of men,
a rule by infusion or appointment of a great god and assist
ance a trust of men. Minor gods but rulers of things
impersonal an abstract welfare or ill to men. See Shanins
Vui Abnil Ishtar Assur and Sin Tiglath Pileser I Par I-IY
Cuneiform Inscriptions: Nebuchadnezzar L 63-66, 51, 54,
55, Col IV L 25-65,- magian — (Tiglath Pileser XXXI) ;
and totem gods Egypt — Ex 6 4. For Rank-, see Hankas
Contract p 293 ; and for Kingly Prerogative-, see Inscrip
tions Palace of Korsabad 2, 4, 5].
*% See of this stratagem the danger of strangers in
anothers country (even strongly ruled Egypt) was so great
that Abram put out his wife to a snare of his enemy in
sacrilege and fear of impotency (mythic) that required
forced friendship, return of his wife, and presents beside'
to a mend of it — ch 9 $. See in v 19 and David and
Uriahs wife-, the only mend to this was marriage (ch' 34
— 22 —

v 1-12). and the dodge of it otherwise, was -gift a penalty
and return of the woman a property. Verse 17 here an
explanatory verdict of a some diviners inquest to a some,
unusual mishap or strange occurrence so super-spiritual as
lo arouse fear of evil spirits and cause inquiry.
Gen. Chap 12
[Put @ to v 8, 9, and '/,* at v 17 1
@ Changed his camp,- a tenting homestead of transient
right to absent others, a common pasturage. Changes oc
curring by shortage of grass or scarcity of water — rain
fall of Palestine' about six inches on the lower plains to
twenty-four on the mountains and sea coasts. [Job ch 39
v 81 '
''/,* "The Lord here (an English prefix only), a He
brew god of Goshen called El-ohim in Hebrew, and Eli
ohim or -ohe behind Jacob to Cr.' Jehovah a god of Exodus
not yet come, nor a text yet other than interpolation or mis
construction editorially afterward — ch 20 4.
Gen Chap 13
[Put @# at v 17 1
(&¦# See verses 13-17 an interpolation connect of Abram
and the mosaic dispensation back to a divine connection and
beginning of their nationality in Creation ch 1 and ch 2.
Original to this ch, as likely v 1-12, 18 (read it so), and
v 13-17 as likely Levite and after Josiah — Deut *. In
verse 10-, see "before the Lord destroyed Sodom and Go
morrah", an interpolated make of this verse without this
( read it so ) an excusable disagreement to an alkalinity of
the water (very undrinka.ble in its lower half) known at
the time of the fix up,- here so easily and adroitly done.
The original to this ( a tablet likely ) written for the upper
half of Jordan, and slipped to all by transcription — Math
ch 12 &&¦. Note this correction here, a miraculous alter
ation of the water concomitant a miraculous destruction of
these two cities,- so called (and Fnglish like) to an im
portance sort desirable of them historically a great people
— make or mend here (ever a miraculousness sort), an
error of belief without or after interpolation or distortion.
&& compare v 2 here with @@ ch 25 I Sam. Very rich
now. a very unfair translation (as other here) of a "very
rich" then — here, of a very small aridity and very big
history. Critical notice here, a clean miss of the multitude,
and it expected. "Very rich" (ch 18 v 6), a prestige and
—.23 —

'importance not to be allowed to slip/ Watch for motives
here on shadow of interest Levite and exaggerations and
interpolations prelude a later time fitted to Abraham* scraps
Goshen. See v 10 placing the writer south of Zoar.
Gen Chap 14
[Put *% at v 1]
*% Chief men to patriarchal homesteads and not kings
at-all — v 14 here, and ch 25 ##. Kings here but patriar
chal collections of tribal relatives subject these kings and
their slave servants all armed, and it necessary to protection
very precarious at that — hence clan oi neighboring
patriarchs (v 13) a greater protection against greater
enemies of rob lift and vengeance then everywhere and all
the while. A most crying time for men women and chil
dren we have no experience to rightly comprehend — ch
4 * Jud ch 5 v 6, 7, ch 6 v 3, 4, 11, I Sam ch 23 vl, ch
15, 'ch 30 v 1-20, Num ch 31, Josh ch 6 v 21-27, ch 2 v 9,
13 II K ch 8 v 12. "And fear ruled the whole animal
kingdom" "Horrid carnage, took away every one of the
men of my tribe" — Beowulf. Priest of v 18, 22 here a
distortion reflect of later notions long after this. A priest- .
hood here Chaldea or Assyria, a supposition from monu
ments only. See Rawlinsons Assyria ch 8, and for priests
read diviner attendants. Sacrificial invocation here, as ever
of a some king chief patriarch or diviner — see royalty
thus Assyrian and Chaldean, chiefs or diviners legion, and
Abraham patriarch. Diviner attendants royal and general,
a later development into a priestly caste temple — see
Balaam and his ilk not temple, and priestly development a
depute of royal invocation sacrificially casual to permanent.
Melchisedek here of -a pastoral and no temple people, is
but a divining prophet self made a some Asshur like god
in fact then, or a Zoroastrian infection anti-magus (time
its greatest agitation) versus Old Magism and interest of
the Jews befriended at the time — see rule of The Magus
in Rawlinsons Ancient Persia, and Old Magism and
Zoroaster of Media same. For royal and priestly invoca
tion in conflict-, see Saul and Samuel ; and the same
Patriarch and Levite-, see the two Israelite factions Moses
to Captivity. Distinctly apart and friendly in caste priest
hoods and kingly diviners of Nebuchadnezzar and his pre
rogative delegate — see this in Nathan and Zaddok and
this delegation an after to kingly invocation royal in' Tis-
leth-pileser and Esarhaddon Assyrian sacrifice Rawlinson
— 24 —

Gen. Chap. 15
[Put *@ at v 2]
* @ Verses 1-2 here, but a conversational clairvoyance
of Abram (Sam 26 %%, Ex ch 23 &&) and his proffer
ing or answering illusions of vision here taken a presence
of his god Eliohim, and here cut short by remainder of
the chapter or all of it an another account of this as a great
prediction (R 16 $$) fitted into Abrahamic clothing and
time near unto fifteen hundred years afterwards — I K ch
14 @@ &&. Verses 9, 10, a pieced in description of the
old sacrifice a whole animal of honest spirit food, and not
that the offals (Levit ch 1 v 8, 9) Levitically and juggling-
ly later — Jud ch 13 v 16, 19, ch 6 v 20, 21. See verses
13, 14 here showing Hebrew freedom in Egypt to be about
300 years under the Shepherd Kings their ilk, and their
slavery 400 hundred years after expulsion of the Shepherd
Kings to Exodus. Note verse 17 here, a usual treat of the
miraculous so sweet and evidential to ancient and even
modern credulousness. See in v 16 an enmity there not in
existence until the refusal of passage and battle of Jahaz
800 years after this — Num ch 21 v 21-32. V 6 Maso-
retic, and v 3, 4 an aftermath to v 1-6 ch 16. [Mark inter
polated verses thus  ]
Gen. Ch 16
[Put %# at v 12]
% -#¦ See this a tablet story of Hebrew times to a sell
and amuse of ancient people,- dear lovers of this a sort of
literary domesticity luscious to many even now. See verses
15, 16 a part of Abrams genealogy cut apart in many places.
Note this a story of two parts : — v 1-6 Abramic, and v 7-14
predictively later, and joined of this editorial make up —
v 10 ch 16, and v 5 ch 15 very surely of a same origin and
time. Verses 15, 16 and all genealogy here, a Levitical
backbone of all timed story account extract and interpola
tion here editorially stitched, and lengthened out to "Crea
tion" — ch 5 %* [To ch 16 here-, see v 4, 5 an accord
with Hammurabis Law Sec 170 (Babylonia 2250 B C),
and v 6 a violation of it, and v 9 an amend of this, violation
by an Eliohimistic order messenger the angel a special to it.
Now see v 18 ch 17 as belonging to v 16 ch 16, and this
law intimated in ch 21 v 10, and the whole matter shifted
in v 14 (ch 21) to Hammurabi Sec 171, a denial of "My
children", and a freeing of Hagar only,- by a no deed "on
— 25 —

a tablet" To ch 16 v 3-9-, see Hammurabi Sec 146.- the
legal passing of Ishmael to a legal disinheritance Vr m
.Abraham to Canaan] . Gen. Chap 17
[ Put '7c (a at v 25 |
',', (ii This ch quite wholly of a time after kings in Israel
(v 6) then a mixture of prophetic exaggerations and
Goshen notions at Jerusalem projected into here. So sud
den a change of these old Chaldaic sticklers (ch 9 $) not
at all tenable,- in that this rite was at this time confined to
Egypt and its seacoast and Nile colonies, and not in
Babylonia nor their colonies to even the Philistines on the
sea coast below Phoenicia : — see Ex ch 6 v 30, John ch 7
v 22, 23, Josh ch 5 v 2-9, and circumcision confined to the
Goshen males to Jordan — see v 2. Priest of ch 14 v 18
an interpolation Levite or distortion Septuagint, and verse
19 (ch 14) an indication of Abrahamic worship and neigh
boring Canaanite worship as of a common worship ( Accad
and Shumir), and this worship after conquest as muchlv in
conflict with the Mosaic 700 years after Abraham. &&
[Circumcision here (an Egyptian rite of Ammonized citi
zenship), a violation of iron constancies characteristically
Chaldean, and Canaan — ch 9 $, Introduction @, II Sam
ch 1 v 20, and it all a proof of inveracity in our Old Tes-»
tament editor here and all along the line of interpolating
prophetism,- a reverberation of Josiahs ragent tyranny and
cinch of Levite notions. [II K ch 22, 23. Suppression
King, a distortion or suppression here suppress of prece
dent and a troubling opposition — ch 21, and Deut ch 12
v 8. See Deuteronomy *
Gen. Chap 18
| Put @# at v 15, and (7v(7i at v 16 1
(q-# To verse 1,2 here, see ch 12 #. To @# here-, see
The Doomed Prince Egyptian Tales for the miraculous here
and there seasoned into these stories,- a salt and interest of
them then to muchly the now. See v 1-8 the first of two
stories here pieced together, and 9-15 the other story fin
ished out later. These ancient tales, a merest fragment of
tablet stories in circulation to make sell and entertain of'
people. Change of Sarahs age thirty years and reduction H
of the Lord to clairvoyant illusions Abraham, will destroy '
the divine in all this, or put it there when a distortion of
late birth,- here likely the truth of it — 'so easy done and
— 26 —

so welcome to their readers (even now), and so quite in
sipid without them. See this story cut in two and finished
out in chapter 21. Verses 16, 20-33 a continuation of v 8.
Stories here first, a traditional growth of mouth to mouth
rehersal ; second, a tablet literature lamb-skin or papyrus ;
and third, a revision into this text Captivity likely 
Deut * To verse 6-, see "hearth" an English fire place of
the time of King James to near the present usual, not a fire
of sticks on the ground in a tent of pastoral clouts, nor
Hebrew consonants and vowel clips thousands of years be
fore a hearth was known — hence not a translation faith
ful to truth but a substitution of King James phenomena as
much of this text — see "my Lord" an English address,-
and not a pastoral salutation at all. See v 18, l(-» an inter
polation of raging prophetism later (II Chron 18 v 5, I K
(a'fci &&) put in between these two stories,- as others a
duplicate and -fill in of this te.\l pieced cut and spliced.
@(cv "Way" here but cattle paths near wells, and con
tours of landscape common a desert country, and no one to
inquire from. Note here in verse 21 Gods way of go down
to know $ a pastoral mans way, and not an omniscient eve
— no metaphysics yet in man nor his god,- a conception
characteristic of his ideal self. See Zarathrusta a carrier
of news to his Yima,- a later development — Myth of Yima
Zendavesta. Messenger Eliohistic here, a budding service
clairvoyant of "angel" direct, or it a clairvoyant illusion or
cheat of a diviner for pay. Saved and remarked about
when a hit, and dropped out when a miss — x :y. Compare
Elohim here with Jehovah in II Sam ch 14, v 20. Of v 2-8
here-, see meet of strangers on a homestead of grazing
lonesomeness, a meet of greatest welcome and attending
and inquiring attention — no news otherwise. The author
here has experienced and enjoyed it a homesteader in ihe
wild new west — hospitality overflowingly free, and the
feeling to it an exactly described one in these verses. [These
wild west homesteads of the authors time, were then ten to
$ Of Greek Mythology-, see the gods going in person or sending
messengers to men and places for information — note Minervas visit
to Telemachus Tthica: vice versa-, see fire a messenger spirit carry
of sacrifice to the gods of eastern mythology — here a disappearing
spirit flame mingled with spirit essences disappear of sensible sacri
fice invisibility and order immaterially sure to the senses. [See
Zendavesta Eastern Literature, ' and Eliohim without messengers
— suppressed to clairvoyancy Abrahamic, and priestly intermediation
Levite.

eighty miles from railroads (then building west from the
Missouri River), and several miles between them. Grazing
homesteads of Palestine Abrahams time to the very now,
were situated in grazing distances of a few to more miles
of water there wells of a few to more miles apart. In our
west the author has grazed cattle four miles out and back.
each day ; and others farther west, have and do yet graze
cattle one day out and next day back to water. This whole
country then but a sea of buffalo and bunch grass — no
roads but thousands of buffalo paths running north and
south their usual movements migratory. South Palestine
Jordan and most Syria here, a shimmering and mostly tree
less landscape of green or dry grass scanty and patchy;
blistering rocks and travelling sands greatly depressing; and
a withering desolating and destroying alkali and winds de
structive of very life and plant^].
Gen. Chap 19:
[Put *% at v 10, and %@ at v 24]
*% "But go thus in silence, and I will lead the way: nor
do thou inquire of any man ; for they do not easily toler
ate strange men, nor loving one that comes from elsewhere
do they receive him in a friendly way" — Minerya to
Ulysses in strange Phaecia,- Odyssey. To v 2 last sen
tence-, note of semi-arid countries pastoral (see cattle ranges
western US), that sleeping out doors on the ground in a
blanket, was the most of sleep to roving people, and it very
comfortable and healthy. Angels of v 1 here and elsewhere,
a piece of a translators mind much later than this — here
pretenders of divination or oracle on a trip of vengeance
and a save of Lot and family — 12-16. Of v 4-9 here-,
see that these men were suspected as enemies of some re
venge looked to here and told to Lot (and Abraham before
ch 18 v 17, 32) to save him a-kin. Villages here, but col
lections of hut and reed easy catch of burn, and not to be
put out in dry hot weather. Of "the Lord" here in Abra-
4 "A pathless desert dusk with horrid shade; the way he came not
having marked return, was difficult by human steps untrod "
"A"10"^ wi'd beasts" * * * "his walk the fiery serpent fled"
* * * ; the lion and fierce tiger glared aloof: but now an aged
man in rural weeds following as seemed the quest of some stray-
ewe, with words thus uttered spake:— sir what ill chance- hath
brought thee to this place so far from path or road 0f men who
pass m troop or caravan; for single none durst ever who. returned
and dropt not here his carcass,- pined with hunged and with drouth.
I ask thee rather and thee more admire for that to me seem est the
man whom late our new baptising Prophet at rhp f„lj t ¦ t J
honored so, and called the son of God- I saw arfd hi -?f /
sometimes who dwel, this wild^con^rained by w^nt tm^fo'rthTo

ham-, note unusual thoughts of him (a passive) taken as a
voice of his god, an explanatory belief of his time, and the
real cause of that unusual of his experience, and so reported
to others and taken up by them and varyingly carried to
others the therefore of it all a succession to us. Note fur
ther on iron custom of protecting guests,- a severity sacri
fice of a daughters honor to us, but here likely a blurred
out allowance of duress: — "None ever (son of Polipus)
having deceived a guest or a suppliant mortal, has escaped
the eye of the immortals — (Theognis) ; Ex ch 6 $$, Jud
i ch 19 v 15-24. To v 8, 30-38 here and ch 20 4, and a fear
i of family extinction Hebrew-, see totemism here a close in
marriage of Abraham Isaac and Jacob (ch 24 v 3-6), and it
a straight out Exogeny in Esau — (Totemism Ency' Brit) ;
also marriage outside of clans strictly forbidden and pun
ished with death first and ban later, and toleration mur
mured against in Moses. Of v 1, 2 here and ancient uses
of gate general, see gateways of antiquity a great loafing
station to inviting hospitality or inquiry hear of news ; and
see and hear of it a place of traffic magic contract parley
and court proceedings outside the walls — II Sam ch 15 v
2, ch 19 v 7, 8, Gen ch 34 v 20, 21, ch 23 v 18, Ruth ch 4
v 10, II K ch 7 v 1, Deut ch 22 v 15. No rain ten months
put of the year to wet things, and mats or hides the seats
for all cross-leggers and clouts of idle do — see Co>ffee
Houses of London the great gather of news politics and
conviviality later. ["There she found the haughty suitors;
some more delighting their mind before -the gates with
drafts sitting upon hides of oxen which they themselves had
slain" — Odyssey. Josh ch 2 v 5].
%@ Of The natural here and the mythic its savor-, see
originals to ch 18, 19 and other stories at first as mouth to
mouth stories of rumored fact and myth (no common news
nor official reports then) $ somehow at some stage caught
town or village nigh (nighest is far) where aught we hear, and
curious to hear what happens new; fame also finds us out. The Son
of God : — Who brought me hither, will bring me hence ; no other
guide I seek. "By miracle" he may replied the swain, what other
way I see not — for we here live on tough roots and stubs; to thirst
inured more than a camel: and to drink go far". [Math ch 4 v 1, 12.
Miltons Paradise Regained B 1 Lines 296-340; II Mac ch S v 27].
$ Communication of these times confined to rumors of tell con
versation letter recitation tale song and tablet literature $$. Rumor
the great source of know ; and the whole country a country of
pastoral tents camel paths cattle trails wolves caravans and clus
ters of rude huts or clustered cells within stone wall encloures
(Deut ch -3 v 5), and hand made industries here translated cities —

up in tablet writing the original to this, and here ^ -
lustrative of the common belief of mystic messengers us-
guised as men, and queer notions of think do ana lie
strangely at variance with our own.- now a measuie ot
others. " [Ex ch 7 </ J Gen. Chap 20:
[Put (a: end of ch |
(a See ch 12 v 13 etc in connection with this, and note
in v 3 xAbimelechs god clearly same as Abrahams god $,-_
ohim  ch 14 v 18, 19. Note carefully here a custom ter-
rifyingly sacrilege and impotency unless cured 1))' marriage
lawful (a property right) or presents and return of wife
Jud ch 10 v 4. Their knowledge of the past, a folk lore of tribal
ancestors and supernatural say-so soon tacked onto fact. Sec
Herodotus a first historian confined thus to select say, story, and
custom' — inscription of his time and of all time of little use than
sign posts of fact a foundation of the say soon mixing up with
a piece meal slip in of the unreal. See Herodotus Book III See's
102-117 for now a plain separation of fact and fancv mingled $$.
&& For evil modern of v 19, translate it evil spirits ghostly — ¦ here
in this text a suppression (Levite Septuagint Masoretic or English),
and it spread out yet in other literature or translation tinted of this
text. See this translation of "evil" in v 19 a self explanation of
Lots fear natural of the whole world at this time.- a greatly prior
time to first edition of this the Pentateuch,- a spirit of King
Josiahs time and after — Deut *, Ex ch 6 7' 7< , St Luke ch 11 v
24-26. Tobit ch 8 v 3. "There exist in the world few regions more
desolate, more abandoned by God, more shut out from life than the
rocky declivity which forms the western shore of the Dead Sea" —
Renan. [Luke ch 11 v 24 here, a Lot before v 25 his then present
condition, and v 26 his real fears then same as the Jew later].
$$ The existence" of these tablets [Tell Amarna etc] proves that
cuneiform writing was common in "Canaan Syria and the Eu
phrates valley" — Hebrew Literature. Of hand made industry
here and loom to very ancient weave, fasten a small pole horizontal
ly over head, and another at the. ground to weights: now faster
finger spun warp-yarns up and down to these poles, and woof
thread a long flat needle and weave the point through the warp
threads and see-saw and press down tediously with this needle the
thread to stay of cloth below. This piece of cloth full length dex
terously wound about the waist to mid thigh or one shoulder,
constituted the first hot season cloth garment: and secondly by it
near a woven square (Deut ch 22 v 11, 12), and a draw string
pucker or collar one edge of it-, it became when drawn up about
the neck a first cloak garment ; this sewed up in front with or with-
our aYmholes or loose sleaves became the first tunic or mantle —
see this the tunic of the Romans and shirt of the Arabs Before
weaving, skins of animals softly tanned became the first material
for clothing — see this a square in the Bushmans cloak daylight
and sleeping blanket at night. Other industries here a rude hand
make of wooden plows, wooden ox carts, 1>,,ws javelin's arrows and ":

(a property right abused only), and it approved by Eliohim
in sacrificial answer (a. miraculous blessing of v 17, 18)
through Abrahams prayer balanced up in v 14, 15 and the
blame all put onto Sarah — v 16. See this chapter and sub
ject continued at v 22 ch 21 and two unfinished stories put
in between them — v 9-16. Ch 16, a philosophy of the
origin of the Arabs in Ishmael. See something out between
v 1, 2.' In v 3, 6-. see dream taken a godly cause, and
Eliohim of v 3 not cured in v 6 — v 8, 17 See "righteous
nation" in v 4 a claim of Abimelech and an assent of
Eliohim in v 6. See Abraham put an intermediator in v
7: — prophet of these and later times, a diviner eye io no
toriety and income — ( 1 Sam ch 9 v 6-8 ) : also v 1 as
editorially separated from v 33 ch 18.
brazen or clay vessels, bronz'e or steel spears knives swords etc. and
little else than raw hide tethers shields bow strings and cinches.
[For prehistoric life glance of history-, see Works and Days Hesiod
— sign the great guide of life, and experience of the hits saved, and
the misses lost sight of and unremarked about].
$ Prophet here of v 7 and Abimelechs god and his, a magical dis
penser of things sought in mythic potential godly (v 17) or good
or evil spirits ghostly — I Sam ch 28 v 6-21. Muchly a dispenser
of knowledge in signs Chaldaic Amorite (14 v 13) and Hittite,- all
alike or nearly so 4- See Magic Ency Brit Babylonian Magic margin
— see ch 3 v 1-7 Genesis here, an above-board dispense of this sort
of know without price, and it oppositionally competitive, and thereby
suppressed -^ v 14. Individual magic Abraham and common of his
time and place i,as here suppressed in this record long after him
(Levit ch 20 v 27, II K ch 23 v 24), and the cult and profit of it
absorbed in the Urim and Thummim of the Lord a disguise, and
the priest a fact — see "Magic in Christendom'' ditto of Magic Ency
Brit, and it founded on the Levite].
4 Note, of Abraham here (a color of the Pentateuch a collect
after time of the prophets) and the prophets themselves-, that
Abraham is but coldly mentioned by them, and Jacob only reckoned
the founder of Israel and song of the prophets — a proof that
, Abraham with them was a forbidden diviner Canaan, and Jacobs
' descendants a Goshenized people eligibly Levite and Mosaic — Ex
ch 6 &&, Ezlk ch 20 v S, 6, ch .16 v 1-4, Isa ch 41 v 8, Micah ch 5
v 14, ch 7 v 20 ( mercy) . and grove of v i3 ch 21 here and end of
comment *#. [See of Sayces Ancient Empires that the totems of
King David and one of his wives were Amorite and Hittite (Ezek
ch 16 v 3) in fact and relentance — see Gen ch 12 v 6, ch 10 v 6,
IS, 16 (ch 14 v 13), 18. 19. 10, 29, 30, ch 11 v 2, 27, 28.. 31, ch 12 v 4,
5. ch 10 @*. and v 11 ch 10, and I Sam ch 14 v 24-44, Jonah ch
3 v 7. [Malachi ch 1 v 2-4, and other discrimination same of spirit
and partialitv — Amorite Hittite and other clan names, a name
denoting collections of people in a kinship of name differing indi
vidually — see pedigrees here a distinction of smaller groups of
kin, and the individual names a show up of clan parentage — see
Ezra this in Ezra ch 7. Badge of clans, a some animal or plant
in mythic descent — see Totemism Ency Brit. Close-in-marriage
— 31 —

Gen. Chap 21 :
[Put '*# at v 21]
*# Verses 1-21 here, a tablet story with the Lord in it
all as usual with these people : — they believed it in all sin
cerity and explained all things by it, just as we do now
without it — St John ch 1 v 3, 4. [-ohim in alKthis, a
great manlike spirit coming and going to sacrifice prayer'
dream and what more a how, and it not an obneity — be
lieved by these people as surely so as the sensible facts con
nected. This analysis, a disconnect of the two (fact and
myth) as the natural and unnatural — the unnatural a
characteristic of their conceptions cabined and cribbed to
their surroundings (phenomena) and notions of the time
— no others possible, and change a slow process of change
preservedly gathering of the ages. Note here godly com
munications never through a priest, but by vision dream or
intuition unusual. God here a tribal conception believed to
be a real fact. God of St. Paul, a god much more extended
and refined than this savage priesthood and a small desert
country about 40 by 120 miles in extent — note here that
no claim is here made by these people of their -ohim having
power beyond their own country. Pauls god a god of royal
sense love and justice exclusively Gentile and completely
un-Levitic. Leviticism and their .successors Catholicism
completely put to the ban of heathenism, and heathen yet
but a stolen garb or so dust over a greatest: tyranny of in
tellect the world has ever seen,- Mahometanism excepted.
[Eliohim here, a god of domestic trifles (ch 38 v 10,. Ex
ch 1 v 20, 21, ch 3 v 22) partiality and vengeance a delirium
tribal. Pauline Christianity Restored, but a fill in and re
adjust of Pauline texts suppressed and distorted to sense
love and justice. God Gentile not a creator, but a great
spirit-energy to influence of thought hesitately or prevail
ingly good — Dynamic 60. See grove of v 33 here defined
in Deut ch 7 v 5, Jud ch 6 v 26, and Abrahams worship
here in ch 15 v 9-13, and all through Israel and even Judah
in all their disturbances anti-Levite to II Chron ch 28' v
24, 25, ch 31 v 1, ch 33 v 3-7, ch 24 v 3-7. Verses 4, 16,
17, 18 interpolations here, ear mark of Leviticism. Read
?Lnlr "iT • Isaac,and ,Jacob> " °f a clanship no nearer than Haren
(grounded in Ur) and .pored of Esau, and a duress of Hagar.'
anxiei in vU2g2 Vf t'tR*6 ^'f^ °f Abraham, and Abrahfms,^
anxiety in v 22-33 ch 18 — no Hebrews in Canaan but Abraham -•'
and Lot and his sons and daughters (ch 19 v 12-15) and Hara™
and Ur across a dangerous desertj- his son-in-laws «ogS$

v 3, 5 and 16, 20 together for the original connection
Goshen. Of grove desecrated-, see II K ch 23 v 4-6: of
grove common of neighbors in trade-, see Callimachus
Hymn to Demeter 2nd, 3rd, 4th paragraphs (Bohns Li
brary), and Jud ch 6 v 11, 20, 21, 24 — see v 24, 11 identi
fied in -"Ophrah" and the intermediate, and it one of all
sacred trees made a no temple nidus of sacrifice — Deut
ch 12 v 2. "Having armed them with hatchets and axes
they rushed without shame into the grove of Ceres,- a pop
lar tree reaching to heaven. Demeter became aware that
her sacred grove is in danger, and said in her anger "Who
is hewing down my beautiful trees : my son, who felle'st the
trees that are consecrated" [Extract Demeter Hosh ch 4
v 13]. Gen. Chap 21 :
[Put *% at v 2]
*% First a story of real happen or no pan to part to
prestige of mystic birth,- a great exaltation of personage
in ancient time — greater than high touch of royalty or
high place since, and a divine daze and honoring awe none
now can feel. [See in all this book unquestionableness of
ancient belief, and belief of their own (Jew future out),
and all Others belief for each so certainly so as there not
to have been a least suspicion, about it, unless a few Soc
rates (lost out to us) wisely keeping still about it, or mak
ing gain out of it in pretention run of the multitude — a
darkest and most dangerous daze these long ages past to
near the now. See natural Theology Dynamic 60: also v
2-13 here, and Isis of Egyptian theology a precedent to
this,- in Isis a half sister and wife to Osiris,- god of Egypt].
Gen Chap 22
[Put *@ at v 19]
*@ A distorted story of Abrahamic zeal long afterwards
(fud ch 11 @* &&) cover up of Abrahams attempted first
(v 31, 16, 15.), and not inclined (v 14) nor to go with him — v 30.
Read v 31, 37, 38 together for purpose attained, and here a compla
cency of great approval closely clan — ancient ways of think and
do, not ours at all, and hard for us to understand at our standpoint
of notion. These ancients had a ready reason for all their dos and
be if we could only get at them IN A primitive light of their time
nearly obliterated in our ascendancy of thought and surroundings
misleading of the ancients — see Dynamic 11 A, R 29. See incest
here in Lot a duress of the same kind in Magism vicinity of Haran
his precedent — its uncommonness, a suggestion of it also a clanish
duress save of families clan]. ^33^

born sacrifice forbidden in the Mosaic ordinances and com
monly practiced in Canaan, and here prevented by strajegy
of Isaacs friends this how — II Kings ch 3 v 27 ; Jud ch
11 v 29, 30, 31, 39, 40; II Kings ch 16 v 3, ch 21 v 6;
Ezk ch 16 v 20, ch 20 v 26; Mic ch 6 v 7; Ex ch 13 @*
See verses 20-24 here a short genealogy time of this story
a near before it, and to connect with other it seems now lost
out. Read verses 1-6 and 14, 19 as the whole story, and
verses 7 etc a distortion, and we have Isaac a real sacri
fice _ otherwise-, it seems a sacrifice really intended and
really prevented in human causes clairvoyant and natural.
Marginal readings italic to this, an aberrate fixity of mind
impossible to true knowledge — a god of sense love and
justice, not a god of sacrificial pranks. Human sacrifices
Canaan and Hebrew (II Chron ch 28 v 3) a greatest satia
tion of god vengeance or sacrificial thirst possible — see
this suppressed by the Levite as a fact, but retained as a
greatest virtue of intention. For this shadowed out-, see
Christ on the cross a satiation of godly vengeance and sac
rificial thirst universal — v 12. See linger of this yet in
the Jews still accused of stealing boys to secret sacrifice:
also Transubstantiation Roman Catholic, and Judges 'ch
11 @*. [Sincerity of do here in Abraham, a proof of him
and the people about him as tribes of pastorals in a stage
of savagery and human sacrifice seriously ferocious and
suspiciously dangerous outside oi totem — Jud ch 11 @*,
II Chron 'ch ,28 v 3. See v 14-18 here interpolations
- prophetic of name — v 14 here, Ex ch 6 v 3, Levit ch 17#.
Substitution of the ram in human sacrifice, as surely later
than defeat of the Carthagenians by Agathoclese — hence
this interpolation a later time than that. Jud ch 1 1 @* &&.
Circumcision of ch 17, 34 ditto].
Gen Chap 23
[Put ## at v 16]
## A legal consideration and witness of title before the
gate — gift and no consideration not a good title. Con
sideration $250 coin shekel later, but here a weighted one
half ounce of silver and it a grade of silver "current mer-
chant" — v 16 <f,. See in v 17 the right a bounded survey,
4 By Hammurabis Code (Akkad 2250 B C)- this amount of
S[ronrcflver then would hire a herdsman or field labor' (Sec 257,
261, 258) a term of fifty years labor; or put into its equivalence in
grain (8 gur per year)-, it would purchase 400 Gur of wheat or
barley, or 1200O bushels of wheat. See to v 10, 11, 13 17 jg Abra-

and the "appurtenance" a cave and trees. See 400 shekels
here a score of scores (an old notation great score), and
not a per 100 group our way, and unknown to them. && Of
v 2, 19-, see "in the land of Canaan" an intimation of this
record stand point (an original matter) as outside of Ca
naan, and with .others spread over the record assuringly
Egypt:— ch 2 v 8; ch 25 v 18; ch 35 v 6, 20; ch 36 v 6;
ch 37 v 1 ; ch 39 v 1 — "brought down" here (v 1), places
the writer in Egypt by "brought" a past tense of bring. Of
hams carefulness to not only witnesses but a consideration also, and
this sort of contract void to criminal in. Hammurabi without proper
witnesses — Code 122, 123, 124, 7. [See measure of exchange here
a shekel : and transactions less than a years employment as paid in a
so many Se up to 180 Se (240 grains of silver) a one shekel — 6
Se or 8 grains here a pennyweight of 2 cents value. Grain measures
to this smai^ exchange, a 300 Ka (1 Gur) equal to one shekel (30
weights), and 10 Ka or 1 bushel as equal to 6 Se or 8 grains of
silver,- or to each other as 6 or 8 to 10 $. Now counting wages as
three hundred bushels or 300 pence per year, and wages of common
labor as 8 Gur of grain per year-, it will be seen that a Gur of
grain in common labor would be 30 bushels of grain and 60 cents of
silver. To established wages here Code-, see Ex ch 2 v 9, Code
271-4, 257, 258, 261, II K ch 15 v 20. To v 17, 18-, see Contract
House of Ada, and Hankas Contract Cuneiform Inscriptions : and
see that per table of weights in Hankas contract that 400 shekels
should have been translated 400 "weights" here, and 600 and 150
weights in I K ch 10 v 29. [To this see English prices about 1525
as follows : — rent on land about 18 pence per acre ; wheat 6-8 pence
per quarter; beef pork and mutton about y£ to 24 pence per pound;
pair of shoes 1-4 pence ; pair of hose 2-4 pence ; days labor 1 penny ;
yearly wage of a parish priest or college fellowship 5 to 7 pounds ;
Tyndales Living (the translator) 10L. Math ch 20 v 2, a 6 See or 8
grains. In 1850 to later (Early Iowa) the author here has often
seen Indian corn (the staple crop) sell at or near 10 cents a bushel
to it a shameful waste or burn : price of land, a few dollars here, to
swamp lands other as low as 12J4 cents an acre ; rent of finest land,
a fallow to one fourth the crop ; bacon and lard, 2 to 3 cents a
pound ; eggs, three to four cents a dozen ; vegetables fruits and
nuts, a negligible to them a rot give or refuse, common wages men,
25 cents a day to it a swap or collective help a frolic; womans
wage 50 cents a week to it a cheapest keep. Cause of this, a no
shipping market. Manufacture to this, and everyones make his
own, or it a nearby shop or house make to order and wait; variety,
a rudest to plainest few — I Sam ch 17 $$. See Babylonian
yields Herodotus and a no shipping (B 1 No 193-4) to agriculture
there and prices of grain by law (a custom made statute) as 2
cents a bushel our measure — see English wheat above. See Code
in 58 for rents, and Measures per glossary for price. To this-, see
the cuneiform numeral 2l/2 (a half hand) applied 12>4 cents a bit,
and sixty and 2 ;4 cents a 1 Shekel modern; also the numerals
7, 9 ours entirely out of the cuneiform, and they diviners numbers
to cleansing the unclean. See wages of Code 273 and Math ch "20 v
2 and English wage above — See Weights Babylonian and English
— 35 —

ch 46 v 26 a more of this-, see came of first hne not a
went; and of ch 48 v 3 "in the land of Canaan at an
Egyptian point sure. Gen Chap 24
[Put * at v 3, and % at v 9]
* Tribalness here a first virtue of ancestry a.s race with
us now taken its place. V 7, an interpolation of this ever
lasting iteration an exaggeration and prominence of after
time (rage of prophetism) to a fill in of a god parentage
of "Israel" in a grand Creation of mythic power volitional
and prophesy a climax of frenzy King Josiahs time and rage.
Read v 1-6 and v 8 etc the Goshen connection and record
here worked on all through Genesis and Elohimistic in tex
ture. # Abraham here as sitting in a hip and loin clout of
cloth bare legs and bare feet (Ex ch 20 v 26, Gen ch 37 v
34, II Sam ch 10 v 4, Joel ch 1 v 8, Jer ch 13 v 11, 10,
Mark ch 14 v 51, 52, Math ch 11 v 8, Rawlinsons Chaldea
vol 1 ch 6 par' 2), and him cross legged on a hide mat in
a large oblong camel hair tent usually of two apartments —
one for women and one for men. Their households, a
ground floor of mats ox hides $, shakedowns pottery,.
leather jugs, hand mills, fire clay cooking plates or jar
Ency Brit. Absent this Code quite civil-, see Homicide a venge of
kill for kill between kin free an any other law than refuge. Ap
proval of these laws a seance of Hammurabi and the sun god Bel —
see Bels hand screening Hammurabis view in his vision fo this, and
more about it in his prologue].
$ 300 Ka = 1 gur, 180 Se, 240 gr's, 1 shekel or 60 cents.
30 bu -= 1 gur, 180 Se, 240 gr's, 1 shekel or 60 cents.
1 bu =10 Ka, 6 Se, 8 gr's, 1/30 shekel or 2 cents.
Of Hankas account 7th line-, see 137 weights there an equivalent
of 137 bushels (a 10 Ka measure) divisible into three groups and
two measures:— all as 30: (10 ka) : : 37 l/2 : (17, 8 ka) — 1st
term, a 30 bushels per (10 ka) measure, and the 2nd and 3d terms
(107 bushels) per a (17, 8 ka) measure,- nearly a "double" bushel:
total, 137 bushels. [See Weights and Measures Ency Brit, and Jud
ch 20 44 '¦ also see Gur-ri o-f Tablet IV Column VI Izdubar, and a
bushel of wheat a small bushel here, and a bushel of barley or oats
a large bushel here — hence each a hulled or floured equivalent and
legal-tender to wages in Hammurabi].
$ "Sitting upon hides of oxen which they themselves had slain" —
Penelopes suitors Odyssey Book 1. For an ancient shake-down-,'
read it piece by piece as made down by Achilles in the Iliad. To,
this dress, add to it a band (fillet of the Greeks) about the head
above the ears to a hold of the hair behind the ears and off the
face it tended to hang unless hooked closely behind them. Hair
cut then to- near the now, a shear of the hair below the ear to low
— 36 —

ovens, loose stone cooking rests, root stubble cattle chip or
stick fires, pack housings (ass or camel), hip and waist
clout doublets (whole or patch), face and ankle jewelry,
bows quivers darts slings spears knives, and little else than
scrawny cattle goats sheep camels and asses ; their eat, a
roasted grain, clabber butter hand-cakes and pottage * ;
their pasturage a scanty grass (Job ch 39 v 8) camel cactus
and pigmy thorn bushes. Their thoughts, a think of sur
roundings and do four thousand years ago, and not a thing
of ours. V 14 a may be so — P 9 N T.
Gen Chap 25
[Put # at v 7]
# That Abraham had inspired communications with his
god, was no more doubted by him and his descendants to
Goshen at least than doubt of his own existence — feel of
these strong impressions, a sensational fact as plain to him
as everyday sensation itself, and the slipping inference of
its real cause not distinguished from the sensation of illu
sion. More to less of this, a variably preserved tradition
of his times fastened afterwards in tablet stories (many
.nore once), and accounts (ditto) gathered in part and'
fastened in an enduring organization impressive plethoric
and exclusively tenacious of' belief and iterate cinch of
practice. Persons believing themselves possessed of spirit-
the shoulder — see the monuments. To chill of this climate a piece
of cloth or tanned hide was fastened about the neck or shoulders
(over and under) to it a second or outer garment. See this a
sewed together sheepskin of Hesiod, and it a winter wrap of Gen
ch 3 v 21 : v 7 there a hot weather tunic made of long fibers or
grassy leaves on a string tied around the waist — see primitives of
Africa and Oceanica, and Adam a most primitive character in his
tory. [For tunics to our own rustic grandfathers time-, see "tow
frocks" in the monuments up to tell of oldest people sixty years
ago — shoulder to above the knee ancient, ankle later. City of v 11
here but a patriarchal homestead.].
* See this cookery etc of Bible lands right now a stubble or cow-
dung fire around a clay oven or under a hot stone or metal plate or
pot on two or three loose stones,- quite as campers of our western
plains to-day. Bake of our plains, a cast skillet and lid on two or
three loose stones, and a broken cow-dung fire under it and on
the lid ; or if a boil-, the vessel a sheet iron bucket on stone, and
fire under it. Milk diet here a clabber and butter churned in a
swinging leather jug on a trident, or the jolt of a moving camel,-
ready a tired evenings meal. Roasted corn here, an any number of
green wheat or barley heads burned in a hot vessel and winnowed
in the hand and blow of the mouth. Pottage here, a boil of beef
or mutton and lentils or other vegetables common that country —
with us, an Irish-stew. — 37 —

ual insight (clairvoyant illusions fact), are not impostors,
but persons of a peculiar mental organization not common
to others. Many of them see and hear their objects of
vision dream or other intuition illusive as lucid as external
sensation. [See consciousness in Analytical Remnants, and
note Abraham here a first Old Testament character come
to us in a bed of facts — story of these times, a fact ex
alted in exaggeration and gathering fancy characteristic of
thought at the time, and it not an invention further than
editorial conjunctions of set and filling afterward. Story
an invention, a long ways future, and talk of these times
an ejaculation of few words and full stops rote — ch 37 $%,
ch 9 $. See myth here not an invention but an explanation
of mental and other organic phenomena not otherwise un
derstood. Hence "the Lord said unto" etc, but a passive
mentality (clairvoyant) attributed an extraneous cause
Eli-ohim — so of other attributions -ohimistic — ch 28 v
10, 11, 12, 16, 17. Angel here, but diviners true or cloak —
v 1 ch 19. Angel here too much a thought of translator
and English. See v 5, 6 a preservation of his totem (caste),
and a grade of his slave children as apart his clan of reck
oned descent Hebrew — Keturahs children, endogamous
likely — ch 19 <t. Gen Chap 25
[Put @ at v 8, and ** at v 16]
@ Gathered to his spirit ancestors earthy (I Sam ch 28
v 19), and in visiting distances of their living kindred,- then
a common belief of mankind — see of Hesiod spirits-demon
of the dead as guardians or watchers over the living; and
spirits of Empedocles, as good and evil spirits intermediate
of gods and men conjunctive. See elves nymphs, ghosts
and witches English : also Josephus W B 6 ch 1 sec 5 Titus
exhortation immortality. [See Spirit World R 29. Note
v 18 at a standpoint of Egypt, and context Goshen. High-
zvay of Egypt to Assyria here, as northward along the sea-
coast, then Kadesh Northeast — see History].
** Castles here (misleadingly English), but walled home
steads of pasture grounds and wells about some agriculture
when in the mountains or near the sea coasts — English
castles and princes of dukedoms called nations here, a yet
sullenly and viciously persisted in distortion cover up of
savagery underneath it. All Canaan here but a half desert 1
country not exceeding fifty by one hundred miles - divided
into many patnarchial homesteads and often half 'famished
— 38 —

cattle and people — ch 26 v 15-22, Job ch 39 v 8, Num ch
32 v 24, 26. V 23 a distortion. Gen Chap 25
[Put %% at v 34]
%'/>, Unprovision starvation (v 32, ch 42 v 1, 2) and
sharp practice of have and not have of this an often fam-
ined country. See v 20-27 here, ch 18 v 1-6, and Tales of
the Magicians Hardedef fifth paragraph Egyptian Litera
ture. Gen Chap 26
[Put *# at v 2, and ## at v 8]'
*# Origin and preservation of v 2 etc-, a dream or
other clairvoyance of Isaac first, and it attributed by him
a.s of Eliohim, and then passed to others in say-so until
caught in tablet then this record,- Egypt first and Jerusa
lem later. See prediction of v 3, 4, 5 a disrupt of this text
in v 2, 6 the natural connection.
## A very small King indeed — I Kings ch 20 v 1, 24,
ch 22 v 31, 32 — chief men only. His country about one
fourth of an ordinary county now 25 by 30 miles in ex
tent. Our translators zeal here, a very energetic micro
scope of a far away and then uninvestigated country di
vinely historic and Englishly present in their minds. "And
Abimelech said unto Isaac, go from us for thou art mightier
than we" — v 16. Verses 1, 6, 7 etc the real story, and
v 3, 4, 5, 24 and its iteration a piece of rampant prophetism
slipped into this editorial collection. "A great nation"
here, more a great say-so than it a greatly desert country
made quite English like in translation King James time.
"Grief of mind" here v 34, 35, a break of Hebrew totemism
castely close in by Esaus marriage cndogamous a Hittite
clan — see this clan Hittite (ch 12) so well preserved that
Davids wife retained the totem and caste of it 1000 years
after this, and the whole Hebrew people yet a clan of mar
riage within a same clan Goshen to this — see endogamous
marriage Moab to Ezra, a greatest source of disturbance
Levite Hebrew, and Israelite endogamous.
Gen Chap 27
[Put %* at v 29]
%* A passing of patriarchal authority unrevocable (34,
35), and at the will of the patriarch (right or wrong of the
recipient) irrespect of any qualification to rule or honor to

maintain it:— not so much as, a thought ol a such a thing
better — simply a custom. ["I made a feast in Iaa to pass
over my goods to my children. My oldest son was leading
the tribe ; all my goods passed to him ; and I gave him corn
[wheat barley millet] and all my cattle ; my fruit and all
my pleasant trees" — Adventures of Sanehat Egyptian
Tales (about the time of Isaac) and it all by a complacent
spoilation of Edomites (place of this account),- as Jacobs
deception same just east of it. See v 46 here and v 35, 34
ch 26 and Hebrew danism, the key to this chapter,- a plot
in Rebecca, and Isaacs consummate behavior to this put up
deception in v 22, 13, and refusal to annul it in v 37, and
Esaus marriage exogenous (v 46, ch 27 v 34, ch 28 v 6, 7,
8, 9) and marriage plot Jacob and Isaac (v 43, and ch 28
v' 1-4), and Esaus and Jacobs feud then reinforcing to
murder likely, (v 41, 42, 43, ch 28 v 1, 2 etc), and Jacob
absent twenty years or more. [See v 29 a transfer of
potency godly vicarious of bless and curse clan of descent
now Isaac, and "people" and "nations" here a projection of
later things Israel into Abraham not then in his" or others
mind at all — ch 28 v 1, 2].
Gen Chap 28
[Put %@ at v 17]
%@ See in this dream and the real fear it produced in
Jacob, the general belief of the substance in dreams as a
real objective something: — here a spirit phenomena that
had centered itself in Eliohim a god,- by it at first a some
great ancestral leader passed out of remembrance to it thus
(two generations the limit usual) into a varying tribal wor
ship Chaldea to Canaan ; then Abrahamic worship to a Jew
ish worship tribally later, and Roman Catholic worship and
a savage vengeance later yet — "For dreams descend from
Jove". See of verses 20, 21 opportunities and assistance
to things of life as of his god Eliohim: also note the con
dition to this vow an insinuation to his Eliohim that if he
failed to thus aid him there were other gods (Baal for in
stance) he might attach himself to as a resort — a sort of
cinch it seems a worshipper had over his god by competi
tion with other gods (rather plentiful than not) as a gods
dependence on worshippers for their spirit food released of
sacrificial fire to their special use — a general belief of the
time Asia over. See v 3, 4, 13, 14, 15, 22 partly to wholly
Judaic : — the original story here without it — read it so.
No tithing yet a thousand years — v 22. [Tribal gods

here, all as forgotten ancestors coming and going rapidly
and numerously, but their forms of worship changing slowly
and resembling closely in kindred peoole — see all Canaan,
and Josh ch 24 v 14, 15. Gen ch 3l' v 53. See verse 14,
last one-half of v 13, and v 22 here as interpolations plant
of prophecy and tithes in Abraham long after this. Angels
of v 12 and later, but spirit messengers illusioned or dis
guised as men in fact. Gen Chap 29
[Put ** at v 2, 3]
** See verses 2, 3 a grazing ground of desert country
translated into an English sheep pasture pure and simple,
and it all done by translation of what was a plain into a
field — field an enclosure of land in an agricultural coun
try. Context of this in verse 7 note feed (a verb of put
ting hay grain or vegetables to stock in a manger) a trans
lation of herd sheep on a range (here a Syrian desert) into
a purely English industry undesire of Hebrew consonants
and clips of vowel belonging to a clouted people inhabiting
one of the hottest plains of Northern Syria and it a no
rainfall nine months out of the year.
Gen Chap 30
[Put * at end of ch]
* Fine qualities of a business millionaire — scheme, more
prolific than work ; and his scheme but a reproduction by
unnatural selection and exclusion,- v 35, 36, 40. See v 32,
33, 34 of ch 29, and v 18, 20, 21, 24 of ch 30 as all of them
caste Hebrew; and v 6, 8, 11, 13 all endogamous and gal
vanized Hebrew in v 3, 6, 8, 9-11, 13- ch 30; and true
Hebrew again in Benjamin ch 35 v 18 — see v 23-26
(same chapter) a recapitulation total. [See of ch 30 v 33
and ch 31 v 38, 39 and Hammurabi's Code 263-267 that
Laban and Jacob at Haren were under contracts entirely
out of this code (a code of Chaldea and not of Assyria)
and under a code of custom entirely different to it,- a north
ern country of tribes greatly non-semeitic].
Gen Chap 31
[Put %at v 12, and # at v 52]
% This makes Jacobs god (v 8) a trickster (just like
himself), and puts Eliohim in a business most men now
are ashamed of, and few will follow — and just note its
complacency,- a satisfaction without the remotest thought
— 41 —

of there being any thing out of the way about it. God in
all this a matter of belief and clairvoyancy confused, and
Jacob and his say-so a first notice of it, and the say-so a no
proof of a god in it at all — all a his and Labans belief .,
through their interpretation of dreams (an occult science .
to not many years a since), or other impress of general |
superstition ruling the ancient world 4. && The god we
worship not in these- old Hebrew people at all: and all
other gods of antiquity, a fiction growing out of the notion
of ghostly spirits all about these ancient people,- as their
household images and literature represent them — their-
worship, a worship of a family ghost (ch 25 v 8, Ezek 16 v
17, 19) in a sacrificial sustenance very present, and ghostly ,
return of it on call — I Sam ch 28 v 6-16, Ezek ch 21 v 21, ^
Zee ch 10 v 2. "For the gods appear manifest -unto us,
and feast sitting with us where ye are" — Odyssey. See
v 53 here, Josh ch 24 v 14, Gen ch 35 v 2, 4, ch 31 v 19,
and Jud ch' 17 v 5, 3. a mix (v 7-13, 1-6, Hos ch 3, v 4)
of Eliohim and ghosts as family gods quite as Micahs pan
theon — see Josephus B 13 ch 16 sec 3. Gods aud Ghosts
of antiquity muchly interchangeable — see ghost worship
very now China, and a god phase of it yet in the Jew : also
ghostly thirst for sacrificial blood in Book 11 Odyssey, and
sprinkled and poured blood of the altar and trench (IK ch
18 v 32) a daily quench of bloody thirst Jehovah. Start
ing point of v 2, 11, 13, 24, a say-so of Jacob and Laban in
a mentality of see in their minds and an interpretate belief •
common of their times a teach — therefore a no lie of '
theirs, but a sincerity cause of fear in themselves (ch 28
v 11, 12, 16, 17),- a sacred guard of veracity to see and be
lieve within not ' discriminated. [For images general of
Babylon and countries about it-, see colossi of the palaces
and full size images general on the right and left of the
gate as a protection of inmates within against evil spirits
without. See Ea and Marduk a great god and a minor god
to this, and Marduk the inhabitant of all images at direc
tion of Ea who' receives sacrifices of clients through Mar
duk an intermediate. These small images of Laban, but
family matters of the living members feeding of cookery
and evanescence the ghostly members of the family who in
return protect the living members of the family from evil.
spirits, and likely other things not here known of their in-
vocations indefinite — Jud ch 17 v 3, 4. More of larger \
4 "Thy flocks shall twins bring forth ; and herds of fattened kine
shall fast increase upon the plains divine" — Izdubar T V Col I
— 42 —

images-, see horrid images of primitive people erected in
their villages as likely to a frighten o.ff of evil spirits,- by
this and totem spirits within the protection. See Talesmans
Babylonian and Assyrian Literature and Tiglath Pileser I,
Par 6 L 26.
# A curious compromise of diamond cut diamond, and
Jacobs rather the better of the two — Laban versus "Se
lection", and a no sense of honor in it at all. [& For
stickle here tighter then iron-, see verses 19, 34, 35 here,
and ch 29 v 23-26, ch 9 v 22, 23 $, and ch 19 v 8 — an
uninvented rule of custom. Gen Chap 32
[Put ** at v 2, and ## at v 16]
** Ma-ha-na-im : each syllable a word of distinct mean
ing, and common of the world ancient and primitive now —
see Wear-mouth, Ox-ford, Here-ford, Two-fords, In-the-
wood, Rain-in-the-face, Man-afraid-of-his-horses, Red-
cloud, San-tan-tee, and Big-tree for the Anglo-Indian yet
to this. See monosyllabic languages and difficulty of learn
ers to pronounce our coalesced syllables. Verses 24-32
here, an interpolation Israels time, and v 23" and v 1 ch 33
the natural connection: also v 9-12 an Israelite prayer, and
this overdone prediction constructed back into these stories
(ch 26 *#)> by Josiahs tyrannies and corrupters of Old
Testament later. Read v 1-8, 13-23 and ch 33 v 1 on the
Goshen knit of this story,- here cut apart to this inter
polated prayer prophecy and myth — read it so. Angels
of v 1, 2 but a clairvoyancy of Jacob.
## To a quantitive appearance a greater impress of
thing than the facts-, see this game of impress space our
parades magazines penny papers and other inflations of ap
pearance greater than fact, and catch value a purpose.
V 24-36 an explanation of the why of a custom in v 32
several hundred years later, and the real fool why of it
lost out. Gen Chap 33
[Put @@ at v 2]
@@ A unique parade of nomads patriarch of the plains
— no picture like this and ch 24, has come to us from so
ancient a time near 4000 years ago. Homer not equal to
it, and much other here near 1000 years later. [In verse
3 here-, see Jacobs seven bows (here yet with the fawn
and multiplicity out) duplicated in Tell Amarna Tablets as
— 43 —

seven and seven royal bows: — one obeisance seven times,
a lay • seven and seven times, a royal obeisance — try it
(face to near the ground) fourteen times, and the count ot
them kept precisely in the mind to avoid dismissal from a
court and his counting courtiers — ch 9 $$. See incon
gruity of "city" v 18 here with "tent" and these desert
pastorals — Num ch 32 v 26. Canaan here quite wholly a
desert rock, and nothing then to make a city out of nearer
than Egypt or Chaldea — this about 1850 B. C. [Compare
Jacobs tactics of get with v 11, and note its complacency].
Gen Chap 34
[Put *% at v 15]
*% Is it plausible that these old sticklers here (moss of
ages samely yet with them, ch 31 %&) practiced this rite
of circumcision 700 years before Moses and he not circurn--
cised at all — circumcision, a caste mark Ammon of citi
zen Egypt, and not a servant. Verses 12-19, 22-24, 27-29
here a cut off of the account 1-12 there (whatever more
it once was), and a distortion of it by graft of the Levitic
rite of circumcision in Abraham, and an avoid of it an
Egyptian foundation hated by them on principle — Josh
ch 5 v 3-9, Ex ch 12 v 48. V 1-12, 20, 21, 25, 26, 30, 31
(part of 25 out), are the only real parts of this chapter to
us — v 25 here includes first five words in, next eight
words out, next seventeen words in, and last eleven words
out to v 26 in. See circumcision here left out in Josephus,
by it an interpolation after his .authorities — Chap 21 sec
1, 2. The bottom reason against this marxiage, was clan-
ism Heber, and no kin clan outside of Heber (Hebrew)
was wanted — Num ch 36 v 6-11. Tribal totem wider to
^ these records than Heber (ch 10) kept secret; and Egyptian
totemism in Herodotus suppressed samely on principle.
Totem and Clan, a greatest and most sacred protection as
sistance and friendship ancient — sorely needed, and-
widened of league — ch 14 v 12. To clan here Hebrew-,
see exclusive marriage and worship Catholic, a graft onto
totem Plebrew, and Pauline Christianity an exclusion of it
firmly set — Gal ch 1 v 11, 12, Rom ch 2 v 16, ch 7 v 4,
and not Peter. Totem Abraham, was his prominent god~<
Eliohim of Haran and Ur, and not an any family god of *
Chaldea nearly suppressed in this record — Josh ch 24
v 14, 17. Priestly secrets Egypt, but secrets of totem gods
there passed to know in clans home or colonial, and somely '
guessed in emblem open — totems Egypt, a splice of gods
— 44 —

on to old animal totems lost out but their emblems primi
tive. Oh great was Totem and strong was Clan — ch 19
v 31, 37, 38. See Colonization of Totem Egypt to
Phoenecia Colchis and Greece, and Herodotus and the
Priests of Egypt in totem friendship and restraint of
secrets. See great prize thus of citizenship (Herodotus
B 7, B 9 No 33, Acts ch 22 v 27, 28) Greece Asia Minor
Rome and other, and Badges of totem a some god animal
plant standard Ark circumcision tattoo scar paint or what
— see gods of neigh-boring countries identified in their
totem long afterwards, and not attribute other then second
ary 4- [See Totemism Encyclopaedia Britannica and
Herodotus B 2 No 40, 41, 46, and mysteries of 50, 51, 65,
171. Of 46 here^, see primitives of the Mendesian District
as sprung from a goat and a woman — Josephus B 4 Chap
3 sec 20, Tablet of Rameses II, 1-4. So of a higher and
more advanced totemism-, see Adams descendants as de
scended from a god and a woman mythic; and a collection
of tribes and chiefs (distinct) migrating slowly from Asia
Minor under a bond of totemism (sun worship) to a nation
ality Persia — see Rawlinsons Persia.
Gen Chap 35
[Put *@ at v 20]
*@ Time of this author used, seems that of an eye wit
ness of the pillar a temporary affair rude of time. Now
see verse 31 next chapter a Levite of more than 1000 years
later than Jacob, and after Kings in Israel : also see note
*@ below, and bedlam of authorship original to this old
book of curio'its lore. Israel here of ch 33 v 20, and v 10
ch 35, are only Jacob and sons unthought an any ten or
twelve tribes later. Verses 11-13 interpolations, and v 10,
4 "They carry with them to battle certain images and standards
taken from the sacred groves. It is a principle incentive to- their
courage that their squadrons "[family connections] and battalions
are not formed by men fortuitously collected, but by the assemblage
of families and clans. Their pledges also are near at hand : they
have within hearing the yells of their women, and the cries of their
children". [I Sam ch 27 v 2, 3, ch 30 v 2, 22, II Sam ch 2 v 2, 3,
Tacitus Germany B 1 No 7. For benefits Totem-, see Social Aspects
Totemism Ency Brit, and Edom Moab and Ammon in Num ch 20,
22, 23, and the Jebusites of Joshua; Math ch 3 £$. Totem animal
plant or god, but an ingratiation of a whatever it was into an active
Talisman of mythic assistance,- born of kinship a procreation from
or unto the species or individual a totem. Partial totem primitive,
a compromise of hunger and notion a conflict. Ingratiation here, a
sacrifice, praise, or show of respect exalting or reverential. Multi
plicity of totem reverences, a cling of mix between clans. Death
— ,45 —

14 the natural connection. "El" of v 7, a Phoenician word
for a great god, and here likely gotten from IL or HI
Babylon as El of Phoenicia, and not yet developed into a
Tehovah Thus see ch 1 to v 3 ch 2 a Jehovistic compo
sition suffixed later to ch 2 and more an Ehohimistic com
position See Religion Phoenicia Ency Brit, and Literary
Remains of Rim-sin King of Larsa 2285 B C. [Composi- '
tion £/-ohimistic as collected at Goshen Egypt (Gen ch
23 ## &&), and composition Jehovistic as originating at
Jerusalem — combined in the Pentateuch. Worship of
the Sun Moon and Planets, a supplement to Shamanism
physical, and confusion with ghost or man-god worship
feast — II K ch 21 v 2-7, ch 23 v 4-6, 11-20, 24, Jud ch 17
and Egyptian man-god totems and the sun (a great spirit)
united in a great hierarchy of man-gods in Amen,- a con
cealed all potency spirit of the sun. Worship ancient, a
solicitation or propitiation feast or adulation — R 37, Ex ch
6 @@, and the American Indians notion of a "Great Spirit"
potency mysterious in all nature wide out, and not the sun
special. [£/i-ohim Abraham, as My-God-ohim (Ur to Ca
naan), and El-"ohim" of Goshen, , as a Great-god-" ohim"
ape of Phoenicia and Egypt,- Goshen to Jehovah Exodus
— Ex ch 6]. Gen Chap 35
[Put @@ at v 23]
@@ See Jacobs thoughts and determinations of do in
v 1, as inferred of his training to come of his god, and
thus taken of his clairvoyancy a very say of Eliohim —
here made an English Lord God in name English. See
verses 1, 2, 4, 3, 5-8, 9-15, 16-20, 21, 22 excepting last line,
and the last line and v 23-26, 27, 28, 29 as of ten distinct
sources (tablets likely) of information escaped to us —
here of a scantiest cut out, and they out of joint to history.
See v 2, 4 an interpolation suppress of ancestor worship in
a return into a totem it comes from. Ignoration harm or disrespect
of totem, a bring on of affliction or death; remedy same, a propitia
tion of how, and cure a remember of the coincidences and forget or
explain away the failures. Dangerous injury or omission same by
a totem and recovery or no injury occurring, a proof of totem and
clansman; injury and no recovery or other this or that not ortho
dox to totem, a repudiation of clansman. Assistance other, a this
or that to a get well anyway, or excuse or find fault of when a
failure. Assistance totem to foreknow, a give of information prog- •
nostic of omens or seance direct or through a. diviner; and all rest- ¦
ing on coincidences noted, and failures left out or excused. Do to
prevention, a ditto of chances]. — 46 —

r r

the Goshen record long after this — (3rd Cent B C likely) :
also most or all of v 10-13 here, and ch 33 v 20, and
"Kings" there (not known to these people at all), but an
interpolation of the Goshen record — ch 26 *#. To this-,
see ch 36 v 1-30 a Goshen record (v 5, 6 there), and v 31
on out (there), a record after Kings inserted here between
v 30 and next chapter. Of v 1-30 (ch 36)-, see Edom
translated an England quite of King James time, and it a
conception misleading, and this interpolation (v 31-43) a
more of it later joined to this earlier. See v 31 a fix of this
record after Kings in Israel. Gen Chap 37
[Put * at v 16]
* "Feed", here should be translated herd the flock. Feed
by prominence in its meaning, a mislead of people to Canaan
an agricultural country like England, and not a desert
country herd of flocks (all year) on a scanty grass weak
in nourishment natural of very hot countries — see this on
the Gulf of Mexico here, and Job ch 39 v 8. [Our trans
lators here a very unfair and cribbed junto of people have
distortingly suppressed (Jer ch 36 v 21, 23) glossed over
and anglicised an old half nude tribe (Ex ch 20 v 26) of
clouted pastorals (yet within the pale of human sacrifice)
near 4000 years ago, and a small desert country as if Eng
lish country $ ; English populousness ; English city ; English
Lord God ; English King ; English battle ; and an ever
English prominence dye and varnish of these old pastorals
and their ejaculate speech (muchly slang now) and mythic
notions sort to an advanced life quite like English people —
Ex ch 32 v 17-19, 25. King James translation here as much
a screening product as old Hebrew facts coming up through
it $%. Lord God and Eliohim pastoral, as wide apart as
the peoples and times 4000 years a so : — one a god of
cruel sacrifice (see bleeding helplessness ages past) par-
$ For the Jordan of Palestine westward into the mountains-, see
it a most waste country of all Syria but mountain terraces or wadys
of olives and barley turned into English meteorology and landscape
spirit the old stirring hymn,- "On Jordans stormy banks I stand"
(rainfall six inches) "and cast a wishful eye, to Canaans fair and
happy land where my possessions lie. Oh the transporting raptured
scene" (white craigs), that arises to my sight, sweet fields arrayed
in living green (West English hills,- see Ency'), and rivers of de
light : — no river here but Jordan, and it so impregnated with a deso
lating alkali that cattle refuse to drink it in its lower half — the
whole country not equal a west half of Arizona (irrigation out)
for grass and agriculture. [Ch 13 v LO, @#. Gen ch 184].
— 47 —

tiality vengeance and delirium . tribal : the other, a god of
sympathy mercy love joy and immortality : — Jesus divested
of Rome (here muchly flushed out), a highest theism ex
tant, and a psychological truthfulness — (Dyn 59 b @,
and Romans ch 1 v 19, ch 2 v 16, Gallatians ch 1 v 12, ch
2 v 16) : all other gods, a myth and psychological falsity.
Pauline and Hebrew mixture later, an inextricable con
fusion, and expository absurdity. [See myth of Totemism
and Magic Ency' Brit, R 28, 29 here, Romans etc. Old
Testament out other than figure or policy].
$% Original Hebrew had no vowels — (Hebrew Ency
Brit) : Now see to this of your own trials that no English
"vowel" can be sounded without another part of an other
vowel ending or beginning it — (pure vowel, a falsity) :
neither can a syllable or short word be sounded without
a beginning or ending of it with a half or two halves of a
"vowel" (so called) to its consonant — R 1, Dyn' 64.
Hence real vowels (as diphthongs), are but a shortest
syllable ; and in ancient writing had a meaning and pro
nunciation as distinct as tzvo lettered syllables: — see in
%$ See Geographical Sphere and History of Hebrew in Hebrew
Ency Brit; also Hieroglyphics Ency' Brit'; and 'take caution that
hieroglyphs and ideographs of see, are not only signs promptu of
things seen but also signs promptu of things same to articulation
greatly first in time. Phonetic begin and end of simple articulations
voice, not .here attended to as that much later, but learned as a
whole sound in listen to others. Writing here, an incremental
growth of picture and other articulate sign gaining, then worn away
to an aglutination and lose out of signs or meanings originally
there in joinure apart. Of other context a sign in composite word-,
see accent a dividing off a greater or lesser collection of matter in
word (essentially root and prefix or suffix or both), and it known
or not known in the portions of word accented apart — see Accent
Ency Brit. To this-, see thing and attribute mixed. up in all sorts
of way (R 1) to a composite word subject or predicate 'apart —
Dynamic 3. Immediate causes to know in word, are the any time
preserved experiences of sensation and belief in mind, and an any
new see feel or hear of word externally coordinated with it then.
Results to it, a product knowledge of that time. Begin of speech, a
bodily expression signal and circumstances a context. See ejacula
tion or touch a call for attention, and pull push or gesture (beckon
etc), a verb of circumstances a context: also "objective" tell or die-..
tation, a miss of verb to do or be the context — see "am" Pentad-
teuch a supply of a "be" there, and much predication of this com
ment to verbs suppressed in word. Concomitant look at a subject or
ask of a question, and an any objective predication about it, is, a
suppress of both subject and verb to word — see pronoun a substitu
tive restoration of any length of subject in word passed. Come go
or change incrementary of speech, a happen or a caprice : conserva
tion of it same, an imitation infective. — 48 —

Egyptian Literature two and three same vowels there to
gether in Egyptian names still retaining what before was a
common use of them. True vowels here, ever a-e, e-nh,
i-e, p-uh, t-14: — hence two odd vowels yet together in word,
are but two half syllables a diphthong ; and two same
Vowels together but once two syllables elementary, or parts
of syllable retained. Artificial pronunciation, a ruination
of our ancient syllables now muchly half lost out or trans
ferred to other syllables — R 1. Vowels alike and to
gether, should be sounded longer and shorter or vice versa
to each other for ease of pronunciation and distinction in
meaning — try them and see how easy all syllables thus
fall into easy line. Speech at first, but elementary ejacula
tions (see child talk) of do or be a continuity of meanings
each, and secondly, an elementary representation of these
sounds and signs (bodily expression) in single double and
treble characters a continuity of meanings each and changes
joined. < One a language of hear mostly, and the other a
language of see and context — see slip Dictionary, and
watch It If Of Is etc applied. Single signs as always so,
or as a remainder of two signs once half and half to each
other : the half and half of a single sign, but the begin and
end of it in a part or whole vowel with that not a vowel or
part of one. Vowels singular between consonants singular,
as likely belonged to both in a longer and shorter sound of
it, and a make of two syllables out of three characters. Of
our consonants named a something distinctly not a vowel-,
see b, c, d, g, j, k, p, t, v, z as same in be, ce, de, ge, ja,
ka, pe, te, ve, ze; and for f, 1, m, n, r, s, as same in ef, el,
em, en, ar, es : also h same c-c-uh long and short, and q same
in k-M. w same in its use ho, and y same of o-i. For out
rageous load of these elements in speech-, see u (or eu)
same in you — "yo" worthless and an encumbrance to make.
See th a low hiss the begin of three parts the elements of
its syllable: also ph, sh, st, dependent on an other part to
this and it a sound or syllable. See three signs in a
syllable, once a syllable of two signs and its any change
of sense in the third hardened after into a single sense.
See Rawlinsons Ancient Egypt ch 4 to changes in tense
plurals pronouns prepositions and no ands and few other
conjunctions to Septuagint times — hence sentences singu
lar abbreviated and ejacular. See Tell Amarna Tablets
Palestine, and italics of Scripture,- here originally unsup-,
plied of implications furnished in translation afterwards —
hence read text here with italics ands and their fittings out,

and full stops end of their clauses short, or prepositions
few. Contexts and signs lost out; and many supplies and
text words their fit, are here made to head off or obscure
undesirable meanings and low thought $* guardedly unfair
to ancient notions complacently and .coarsely theirs, and not
the translators. Translations here, muchly constructions of
Hebrew or other texts fit of notions and quaintness of word
King James time zeal and partiality of let to know in this
text. Note verbs italically supplied here when so out, seem
so awkward as to indicate a need of some untranslated
brevity context or sign out. See Introduction Dummelow
Commentary, Hymn to Amen Ra, and Hebrew of Semitic
Languages Ency' Brit'. [Talk of these ancient people, but
ah enumeration of brief ejaculations accent and gesture be
ginning and ending at full stops — P 5 ^, Note this yet
in Hymn to Amen-Ra, and our bible text with. their ands
out, and full stops finish of their clauses so — Ex 2 *. See
Jingle of Pickwick Papers, repartee laconic, parenthesis or
interruption impulsive, objective conversation muchly im
plied, and varied implications of accent inquiry and answer:
also Literary Remains of Rim-sin King of Larsa, and most
of the punctuations as semi-colons, and the ands out. Of
these Tell Amarna Tablets referred to-, note glibness of
adulation rote, and an astounding and laborious dearth of
an any thing their own to say. Dictation ot new emer
gency or plan in these men muchly below juvenile pre
cocity now : longly mythic and every day custom, quite
$* "That all such words as sound in the old translation to any
offense .of lightness or obscenity be expressed with more conveni-
tent" (disguising) "terms and "phrases" [Rule i translation of
Bishops bible 1539, and retained in the authorized version 1611 —
hence translations time of vulgar morals and more primitive sur
roundings, a more literal and truer translation — Dynamic 11 A n.
See "Freedom taken by the copyists" in Bible Ency' Brit' (margin),
and this a mix up of the Septuagint to that we now have it,- a
basis of this translation — see Septuagint Ency' Brit', and an inno
vation of ands run mad in its great novelty Ptolemaic — this con
junction (and), and supplies and fits to. supply, a complete destruc
tion and cover up of ejaculate speech ancient. [King James Trans
lation here, muchly a select or vary of disagreements (R 13 zz), to
it a suit or abide of notions then, and a render or retain of ancient
notions or phenomena strange, into Anglican notions or phenomena
different — See Edies English Bible Chap 44-47. Mix or vary of
languages, a substitution add or drop of syllable letter or word one
to another. Their place in utterance, a whatever align of them in
differing habits or catches of thought and word to say- true or
untrue to fact]. '
— 50 —

wholly their guide to do (Gen 9 v 23), and it mostly a set of
freak seriously silly and common : — in thought, a child of
sober folly ; in body, a strength of man a cruel rote. For
this tiresome vacancy of thought literary and ceremonial-,
see iterate praise and ask of the Vedic Hymns and cere
monial do and be Zendavesta — a very laborious this and
Lha.t humdrum of a very small amount of very childlike
thought bottom of it all. Literary thought free and manly,
a product after the seventh century before Christ. && Of
very old Hebrew-, see its words composed of square "con
sonants" no signs and a- several meanings gone, now so
divinely polyphonic of Caucasian translation as to shunt
and tint the greatest literature of the world : — much old
Hebrew animalism savagery and imbecility of do and be,
now lost out in a muchly refused and slowly lost out text
(R 1) and constructive translation forbid of much original
plainess or other undesirableness later felt. Specimen a
some of this an untrimmed imbecility and closely akin-, see
"Cleansing the Unclean" (infested with spirits from a dead
or fetid body) "Funerals" "Spells" and "Uncleanness"
Zendavesta. Mosaicism, but a trim of the old Goshen wor
ship and add of the Levite priesthood,- a nepotism ; and
Romanism in its turn, a trim of a later Leviticism, and re
tain of a more to less old Roman Polytheism, original
Christianity, and Hinduism $$. To Cleansing the Unclean
Zendavesta-, see Hebrew Curse of Excommunication to
Father — (a lost portion of that once a connect of Num
ch 19), and the records thus restored (Gen ch 4 %*), a
remarkable preservation of kinship in three insulate sources.
"Curse" here, a making "Unclean" (possessed of infesting
spirits) the reverse of cleansing them out by conjuration: —
see Demonology Ency' Brit', and "bone" ot ch 19 v 16, 18
Numbers, and the same used seven times (a divining num
ber) in "Uncleanness" Zendavesta : also the oath here, and
$$ For Romanism a composite-, see following institutions and
dates AD:— Holy water 123; Altars 135; Lent 142; Founts 159;
Tonsure 169; Church marriage 174; Order of Cardinals 308; Wax
candles 320; Name Catholic 380; Mass 394; Church bells and
Litanies 440, 458; Extreme unction 427; Patriarch changed to Pope
587; Image worship 700; Pope and temporal power 704; Kissing the
Popes feet 708; Crowning Kings 801; Peters pence 852; Celibacy
1075 ; Praying beads 1095 ; Transubstantiation penance and Confes
sion 1215; Indulgences 1350; and Papal Infallibility 1870 — all as
differing practices made uniform by decree. [See Romanism and
Hinduism Compared in fifteen conspicuous resemblances ; and Book
II Odyssey, prayers of the old Romans (Sabine) for repose of the
soul, and Istar delivered from Hades — Cuneiform Inscriptions
Magic Knots L 1-11].

Gen ch 4 v 11-14 and Khasisadras Incantation T VIII Col
IV. For formula of "Cleansing the Unclean"-, select a
piece of suitable ground, and dig holes and cut circles etc
per the descriptions given (including fire water Baresma
Priest patient and habit), and go carefully through the
whole ceremony Vedic : — the feelings of the ancient (all
trusting and awefully serious) not to be produced; but in
its place a deeply inquiring curiosity, and a sadly serious
feeling of man in an earnestly all trusting savage child
hood — a mighty strangely curious past, now in the hush
of death,- a dust of ages 4- St Mark ch 5 v 1-19. For a
childhood of sober folly-, study this Zendavesta carefully
in parts here referred to. ["And Rud-didet purified her
self with a purification of fourteen days" — Egyptian Lit
erature. Note to this Hebrew purification, a period of
seven days, and purification Zendavesta, a period of nine
days. See Circles of Stone Architecture Ency' Brit', and.
stone cromlechs and circles Palestine. Also note cleanse
with water a, removal of fetidity or taint of dead animals
an exudation of evil or bad spirits, and conjuration bap
tismal a root out of evil spirits an inner cling — see Baptism
Bible Dictionary. See Babylonian Exorcisms T I-X,
Assyrian Exorcism 3d, and Charm Col I. Anteeks A 1.
Gen Chap 39
[Put % at v 21]
% A fine set of stories these half smothered scandals

4 "Oh Moon-god hear my cry : with thy pure light, take my spirit
through that awful night that hovers o'er the long forgotten years,
to sing Accadias songs and weep her tears" * * * Where many
an empire king have lived and passed away, and naught have left
in history or song; their kings- and kingdoms, priests and bards all
gone.'V^ [Copyright 1901 by The Colonial Press]
44 "Thus Erech stood, where in her infancy •
The huts of wandering Accads had been built
Of soil ; and rudely roofed by wooly pelt
Oerlaid upon the shepherds worn out staves ;
And yonder lay their fathers unmarked graves.
Their chieftans in their early day oft meet
Upon the mountains where they their Samas greet
With their rude sacrifice upon a tree
High raised ; that their sun god may shining see
Their offering divine; then invoking pray
For aid protection blessing through the day."
[Ishtar and Izdubar — a genius of dream myth fact and notion
Accad put into story scrap]. — 52 —

(now) to this for an English Lord God to take part in
(ch 38 y 10), and a great king and august body of divine
solemns to foist on to a confiding world as inspired and
unquestionable records of divine account and saving grace
conjunctive. Original Genesis in its many origins, but an
old tribal indecency of speech (tlebrew) and do here edited
artd clothed in a quaint English dress suppress of this tribal
animalism a blush yet to modern decency unless strictly
isolated. Very saleable and readable stories their time of
great relish for animal love low talk (ch 38) and a never
blush — see Ex ch 2 v 5 and Nausicaa and her maids
bathing Ulysses Book 6. See morals of the Greeks in
Theseus Licurgus Alcibiades and Greek gods general, and
animal indecency jeweled valorised and garlanded in Homer
to pleasing recitation gain public toleration and high scan
dal,- a serious and unthoughted vulgarity of love. See
these evils now exposed as a reformatory or cautionary
know (more a tell how) and toleration thereby, but an
ingenious make and vend of infective and inquiring sen
suality rouse of sensual desire. Begin of this-, see societary
dress display joke and ado of vain marriage societary gal
lantry ("culture") euchre etc. Sensible marriage, a pre
senting modesty and unifying sincerity undisplayingly met.
[Suggestive and responsive talkativeness sensual, a mental
context of low intelligence, and prominent animalism].
Gen Chap 39
[Put %@ at v 20, and # at v 3]
%@ See this story of Joseph, a solicitation common of
looseness in these times, and it here a black-mail exalta
tion of Joseph and a suggestion or characteristic of Ampu
and Batu Egyptian literature. This story likely founded
on some real facts bottom of it all (writers then but tran
scribers or collectors of traditional growths), and other of
it an inventive joinure and exaggeration much later —
see oriental sameness to art and belief yet a solidity of
iron. Interpreters of dream (ever rote), common then to
somely yet. [The author here, has met a few, and found
them really believing the cult — a full stock of silly signs
and no thought of question. [Anteeks A 2],
# Note here (v 3), and observe prosperous business
said to be of the Lord, and unprosperous business, unsaid
about at all. See Potiphars belief in Josephs god, a gen
eral belief of all gods as gods of divisional worshippers'
their own. See v 1 ch 38 that Judahs wife was exoganous,
— 53 —

a beginning of Hebrew danism here violated and all tioubles
after Exodus to confine marriage to danism Hebrew. See
v 7 10 ch 38 but deaths unusually come about, and ex
plained as of the lord a deserved punishment theology of
the time — see death of Nabal.
Gen Chap 40
[Put %$ at v 23] ' .
%$ See v 1, 2 as two sources or translations stitched
together. Compare v 3 with v 20 ch 39, and v 14 ch 41,
and note them an exclusion of v 21-23 (ch 39),- an inter
polation embellish of Joseph a greatly regarded ancestor
and Hebrew Clan pure — ch 30 v 24.. See serious fright
of these people and craze for relief of interpretation to
dreams in v 6-8, and our indifference to such in our no
tions of dream (harmless) a~ greatest contrast. For prog
nostications to dream and occurrence universal a people,
and it a no doubt about it-, read Herodotus. For dream
more potent than sense (and it high authority)-, see Xerxes
and Artabanus in Herodotus Book 7 No 12-18.
Gen Chap 41
[Put @ at end of ch]
@ An exaggeration of a one or two seasons famine (oc
casional of irrigating countries) exalt of Joseph (long
after this) an embellished conjunction oi Jewish ancestry.
Interpretation of dreams (a craze of occult presumption)
as that of prophecy incident, forgotten about when usually
come false,, and remarked about and embellished when
plausibly come true — Josephus B 17 ch 13 sec 3. [These
stories, a mixture of fact and current notion or story ex
alting] . Gen Chap 42
[Put @@ at v 27, and ** at v 28]
@@ Caravancerie : — "Inn", an old English hotel and
hostelry and about as near a caravancerie as a Hebrew
and English anything an authorized fix of it an interest, or
cinch of it a training.
** Note here (as of the Greeks and Romans) every
thing out of the usual course of things, is immediately
taken notice of as of a supra-spirit cause (45 v 5),- here
a. god -ohe or -ohim -a. lost out ancestor to Nachor father
of Terah father of Abraham in Chaldea r— Josh ch 24 v 2.

Gen Chap 43
[Put </,.% at v 11]
%'/c These fruits of mountain production, and a- rain
fall of near 24 inches annually. See v 32 ( and feel it
about us) as that of the Negro and Caucasian races right
here — a real inferiority and superiority of invention save
and put to use or waste. Egyptian reproach, as of a
casual servitude and superiority of self-made freedom
later. . Gen Chap 45
[Put (a,@ at v 6 J
@@ This puts this story untrue to a part ot it as surely
false as that famines in irrigated and grain growing coun
tries never last seven years — see grain enough ahead here
to supply all these people seven years at an extorting price
of thing mythically prolific. This quite surely a Levitical
embellishment of facts muchly at the bottom of it a whole,
and it a fine picture of the time, and closely characteristic.
Motive to embellishment here, an exaltation of Joseph a
star ancestor magnetized of Royal touch in Pharaoh —
touch of royalty yet (or high place) a daze of importance
beyond all sense and reason natural. [&& For seven
plagues here-, see Seven Princes of Evil-Spirits (Babylon)
Levitically appropriated in cursings Jehovah ch 2 «,].
Gen Chap 46
[Put @# at v 8]
@:# See this sort of emigration a common affair at this
time in Rawlinsons Ancient Egypt Ch 18 and Shahotepra.
Note verses 2, 3, 4, here as interpolations, and v 1, 5 as
belonging together — read them so. [See v 31-34 here and
ch 47 to v 10 an interpolation of after times to finish of
this story (a pad and fact combined), and a give of pres
tige to Joseph by touch of royalty a great honor of im
portance. See verse 34 ch 46 a no natural connection with
v 1, 2, 3 ch 47,- in that they are an exact contradiction
and editorial blunder — "shepherd an abomination", not of
this time at all (near 1800 B C), but after the shepherd
kings Syrian. Verses 31-34 ch 46, and 1-26 of ch 47, an
interpolation exalt of Joseph — read v 30 ch 46 with v 27,
28 ch 47. " — 65 —

Gen Chap 48
[Put *# at v21]
*# Read v 1, 2 then 8-14, 17-21 and ch 49 v 29 on
out the account, and note v 3-7 (ch 48) a piece of some
thing not belonging, and it a cut of the account mto two
parts. See of ch 49 v 28, it an interpolation found of the
twelve tribes later and not in Jacobs mind at all — see this
now a tinge of v 16, 15 ch 48 (out of place), and v 4, 5, 6
and 3 their introduction, and "Almighty" a detective (Ex
ch 6), and v 7 a stray. See v 5 a split of Joseph into
Ephrahim and Manassa to a make out and account for the
twelve tribes long after this. Read V 2, 8 together here
for the true connection very precise, and v 14, 17 and v 21
(ch 48) and v 29 ch 49 an exact fit also. Verse 1 of ch 49,
an introduction to v 2-27 a Hebrew song long after this,
and v 28 its purpose unintentionally exposed. [See v 28
ch 49 a charm number frustrate of evil spirits here, Egvpt,
Lydia, Rome, and other of touch].
Gen Chap 49
[Put *@ at v 28]
*@ A piece of Levite oratory put into Jacobs mouth
and a fair specimen of Levitic trickery used on much of
this account — characteristic however when not true as a
fact. Editorial spirit here, a divinification of Jewish ances
try and literary distortion or suppression of all that against
it. [Note all faults or apologies laid here, are the margi
nal readings editorial of this translation English — a con
flict of notions now with notions then never suspected
false or out of the way — Ex ch 3 v 21, 22. Commentary
now, a commendation of that a fit of notion now orthodox,
and a multiplication of dexterous constructions apologies
disapprovals suppositions and hushing don't knows a fix of
the remainder. Continuation, an organized system of
opiated art impressive, association exclusive, effort com
fortable, income exhilarating, promise deferred, deference
exalting, and sincerity deluding. Gen Chap 50
[Put * at v 6 and % at v 26]
* Note here answers quite repetitive of inquiry, and ina
bility of ancient writers ("scribes") to compound sentences
avoid of long repetition. Reread verses 4-6, as. wholly an
interpolation to prestige of Joseph in royal notice and ex-

alting attention : also all but first line of v 7, and last sen
tence of v 3, an interpolation carry out of Egyptian atten
tion. See v 10, 11 and v 12, 13 here as two accounts
stitched. Of Royal attention here insinuated-, note that
Joseph in v 4 was not in communication with royalty other
than servants of his "house," and that Joseph was a steward
(ch 15 v 2) of a Pharaoh official, and not a subject of king
ly notice in royal propriety — hence Joseph in ch 41, a
vain falsity of interpolation, and a marvelous blank in
Egyptian history.
% This story of Joseph, a greatly true continuity of
.Aorahamic pieces of account and story through a some
preserved tablets (more lost and left out) transfusion and
interpolation set to a genealogy of Creation Abraham and
Mosaic ordinance — a compound of, Egyptian thought
Goshen, and pastoral notions Ur to Canaan,- through a
clairvoyancy of secret council (Ex ch 6 v 14-27) ostensibly
Mosaic. [See Sanhedrin Hebrew Literature and ch 9 $
Gen, and all of Exodus. Jacob in Egypt about 1800 B C,
and Exodus about 1280 B C, and this fix up a growth of
Josiahs rage to the later prophets and Septuagint times
(about 150 B C), and this translation,- 1539-1611 — see
R 1 for the sort of road it has travelled aside its willful
suppressions additions and slips corruptive. See Jer ch 36
v 21, 23, Deut *, and Septuagint Ency Brit, R 15.

EXODUS. B C 1280.
Chap 1
[Put @ at v 1]
@ See "came into Egypt" a same stand point as the
Abrahamic record — came, not a went. Ch 3 v 8, 17 and
more on, a shift of the original writer to out of Egypt. See
v 8 here, and overthrow of the Shepherd Kings (friends of
Israel) in History of Egypt. See of v 9, 10 number of
Israel a dangerous frontier of power with enemies of the
East their most inveterate foes. V 9 an 'exaggeration
measured off in v 10 and two midwives ; and v 7, 14 etc an
indication of a scattered field labor, and a centralized group
of artisans and frontier guards of danger,- to all without
them and the Shepherd Kings also. Vila destruction of
— 57 —

their nrestisje by enslavement and loss of military strength
(vV 22) Attempted. See Josephus B 2 ch 10 and chap
1 1 sec 1 a new matter throwing- some light on this account
supplementary and may be true .in part, .and Royal close
ness exaggerated. To serpents of sec 2 chap 10-, see Herod
otus B 2 No 74-76, and Egypts wars with Ethiopa. [Use
Josephus here as a running exposition text, and other facts.
and falsities there constructive (B 5 chap 2 sec 8-12) an
any allow or no of text additional — the natural and un
natural with him, a blend as staid as the old text itself, and
it trusted or construed to a hush of facts before his very
eyes. Translation (yet Wharton) a no improvement. Guage',;
of Josephus, this bible text, and its translation-, see inteo-.
duction mark && here. Disturbance in Josephus Deuter
onomy and prophecy, muchly a ferver of panegyric ragently?
suppress of honor and fact — see exaltation Jehovistic Joseph^
Moses and Solomon. Translation of Josephus here,' as
muchly directed by a King James translation text — test of
this, a translation without this text a context in mind].
Ex Ch 2
[Put * at v 10]
* "My * * * mother placed me in an ark of bull-
rushes with bitumen : my door she closed up : she threw me
into the river, which did not enter into me : the river car
ried me to the dwelling of Akki the water carrier * * *:.
Akki the water carrier in his goodness lifted me up from'
the river : Akki the water carrier brought me up as his owa
son" 4. An inscription of Sargons infancy about 3800 B C,
and it a story of great popularity (Semitic) of the time and
suggestive of this a craft to save Moses or embellish this^
story. Touch of Moses (fact or story) here with royalty,,
a great starter to renown in the opinion of these people,- it'
was designed to influence. Royal touch and divine touch,
a power of prestige nothing else can equal — same of easf<
word and distance safely lieu the facts. [See characteristics
of the Israelites under Thotmus III Rawlinson Ch 20 —
begin at Thotmus a builder and note Amenhotep IV and
the conception of "I AM THAT I AM (ch 3 Ex), then an
agitation back to Amenophis I as two hostile factions of
AmnBS a ?ate development, and Set the old priesthood and
4 "About the first words they addressed to us, were "I have seen >
the- sea; I have been to Iboe, 'Mozambique Quillimane; I know ships,
steamers, Englishmen ; I am a great trader. [These Batisa I ivine- ¦
stones .Zambesi, -- see no "aqd" in either of *hese languages "eiacu--
lately alike). $? - ^; ' ttr'-. ;

common people. See Ch 21 Rawlinson, and subject Religion
— this is worth ferreting out. Note in verse 9 fixity of
wages, and it class avocation — "thy wages", an implication
of kind of employment and price of it — see Code Ham
murabi Sec 122-4. To v 1 here, note it a close in marriage
of Hebrezv danism straight, and it a Levite nucleous to
soon become a greatest clan of history direct, and Roman
indirect — ch 6 v 20. This on, note pedigrees a show up
of clan parentage,- three deep to Ezras in ch 7. In v 22-,
see Moses wife and clan (always kept secret) were away
off to Hebrew Clan, and his children thereby ineligible to
priestly function,- soon to be discriminated without mention.
Verses 23-25, ari interpolation prophetic and Levite later —
v 23 the prelude to 24, 25. To v 16, 17 here-, see Josephus
B 2 ch 11 sec 2. [Chap 4, 5 here, a traditional gather of
fact and fancy into ah editorial make of this book or the
Pentateuch long after this]. Ex Ch 3
[Put % at v 1]
% Note Moses here under the influence of an Egyptian
wife priest religion phenomena and notions Goshen and
Midian the incubating point of Mosaicism,- a mixture of
Abrahamic and Egyptian notions. See of verse 5 God here
not an Obneity but a coming and going here and there to
sacrifice or a Urim and Thummim presence of occasion —
see images idols and sacred animals to ;thts elsewhere.
Psychology of v 2-22 here, a clairvoyancy of real appear
ance and say of Moses editorially distorted and added to
later. Of v 14 here-, see I AM THAT I AM an unnamed
god of Egypt (ch 6 v 3 @@),- there and here the great and
all potent mystery not to be given out in essence. [Time of
these doings, about 1300 B C, and 500 years after Jacob
in Egypt — hence these three chapters cover a period of
near 500 years. See v 8, 17 here, a timing of this chapter
after the time of their conflict with these people,- their first
impression of them to mention thus — a latest mention in
writing, a proof of it then or after — see Jebusites of
Joshua.L Ex Ch 3
W [Put # at v 3]
^ # A mental illusion of Moses so vivid as to appear a
real sensation — (see the bush not burned and these people
— 59 —

not yet inventive of straight out falsehood) ; and it a. sort of
fact peculiar to many persons ancient and modern — the
author himself acquainted so, and it all not a falsity but
mostly a deluding illusion of persons possessed of abnormal
visions under strain of study or other cause excitant —
Ezek ch 1 v 1-14. See now and then ministers of our day
who have received callings to the ministry in this way —
sights and. voice as clear to them as sensation natural, but
known not to be an ordinary sensation - — Josh ch 6 v 2 %
#¦ Gen ch 25 v 7 #, I Sam ch 3. People that know these
sights by experience and believe them divine are not liars
but people deluded in their causes only, and not the phe
nomena natural. See v 20 here, a projection predictively
later than historic mention in this chapter, and placed his
torically back. Compare v 9 here with v 3 chT6. To ch
4, 5 here-, see Egyptian jugglery here (exaggerated of tra
ditional fervor) enlightened in Josephus B 2 chap 13 An
tiquities. For the why to v 5 ch 4 here-, see it a notion
partly enlightened in Josephus B 2 chap 12 sec 1, and a
wide notion then that the gods dwelt in highest mountains
— see Greece and "High Place" further on.
Ex Ch 6
[Put @@ at v 3, and %% at v 30]
@@ See of v 3 "God Almighty" not in any godly claim
of antiquity before development of Christianity — ch 6 v 7
i^rtVr?' ,?Zra t 4 v 3' ch 7 v 25> 28> I K ch 22 v 53!
%Tu- cZ /dlFo^ Phoenicia E"cy Brit. Jehovah here an
Elohim (Ezek ch 20 v 5, 6, 7) tinted with Amen or Assur
a god of gods local (ch 18 v 11), and a no-emblem god
unite of emblem and totem divisional (Josh ch 22 v 22 ch
10 @@ &&, Gen ch 3 $$,*), and it a Mosaic and Levite
Rule Egyptian like, and worship a mixture : developed later
into a onely Universal God of Ammon and all Accad gods
unified m a potential of good and evil do "Almighty" —see
Inscriptions of Nebuchadnezzar Col III, IV, and Houseof
Ada Col III. Jehovah, a developed supplement to Elohim j
advanced of his god-hood in EH-ohim (my-god-ohim) of
S Ur aKnd °*er PHes 0f him Suite same in Abrahams, !
neighbors about him — Gen ch 14 v 13, 17-20 ch 20- and
For Jehovah here, a„ Elohim (a great god) and ano.hfr

— 60 —

development later (tint of Ammon etc -, see Dei of Egypt
a one great god oldly like unto Jehovah (later) in potency
and prerogative a caprice, if not partiality and vengeance
— ¦ Rameses II L 19-22. God an English idea, muchly un-
jehovistic in character, and somely Egyptian and Accad —
R 11. See splice of these characters catholic a forced con
struction of Hebrew Prophets and authority partial, and
corrupt shift of St Pauls writings to a fit ot it so purposed.
The Levite priesthood, a falsifying center of Old Testament
originals, and the Catholic Priesthood, a corrupting center
of Original Christianity — Real Jesus a most our text.
[See Rawlinsons Ancient Egypt ch 10 The Gods etc, and
Hymn to Osiris Egyptian Literature : also Ezra ch 1 v 3,
ch 4 v 2, 3, ch 7 v 25, 26, II Chron 32 v 17, and note Dei-
some-thing Egypt, but a union of totem gods old into a
community of gods manlike, and sharing under a mythic
Amen-Ra-Osiris : — the commonality worshipping certain
ones alternately (supplemental or preferencial), and the
initiated (totemly higher in Ammon) viewing the whole as of
a permeating spirit onely Dei — Deut ch 10 v 17. Of Raw
linson ch 10 (and disagree of him so)-, see "aspects" there
plural, a nesting of a universal and a "Trinity* later: and
Dei Egyptian here, a Jehovistic transfer of it to a confusing
Deity then to the now : — all a bright and shining sun wor
ship (spiritly one-giving) of an Ammon^Ra-Osiris (the
mysterious one) coalescing with others to an abstract plural
ity one, then "Trinity" later — see Religion Given Matthew
Arnold ch 1 4th and 5th paragraphs as this now abstracted
in the Anglican Bishops of Winchester and Gloucester Eng
land. [Regalia of Egyptian gods, but remaining symbols
of old tribal totems carried over to their man
gods in coalesians sort variably unionized in place to a vary
ing consolidation of lingering wear-offs, lose-out, retain,
take-on, specialize, coalesce, or confuse of parts to others
specially or commonly connected in fact or "aspect" godly
$ — see the Ankh ; and widening or waning of popularity

$ To this a lingering and confused Totemism-, see Sacred Animals
(Egypt) in Herodotus Book II Sec 65, and this Totemism (Egypt
and neighboring other) a foundation of notions in Leviticus ch 16.
See notions this of meat still sticking in us to the very yet, and
Indians of our country yet eating snakes skunks etc: also many
other notions yet but a revamp or piacularize of old primitive no-
' tions into a more rational or less absurd notions sort more in accord
or a less jarring discord with a developing sense of natural reason -
slowly freeing itself from its original trammels — R 28, 29, 13, 15,
16, *36. [See Ism of the Knight Censor Socials. USAj.
— 61 —

in place or time — see At en and Set, and touch of royalty a
sender to gods and worship chosen by them. For confuse of
man gods here with magi sun gods once distinct (Gen 12
#)-, see Tum a god of sunset; Horus a god of the rising
sun; Athor a goddess of the horizon sunset and sunrise;
Khepra a god of energy as life ; Shu a god of light; Mentu.
a god of Egyptian Monarchs ; Osiris (kingly) a judge of the'
dead beyond sunset ; Thoth a recorder of deeds beyond the
"Great Pool" (Atlantic) after death; etc. SpeciaUy here,
only leaders of other attributes varying of association and
popularity in place and time. Attributes godly alike or
complementary (any or all) a suggestion of an origin com
monly same : — hence Dei an etherial spirit of "one" in the
many ; and "triads", a three of the many joined locally:
"Trinity"$ a three as one central the all — see Osiris Isis
and Horus in Sayces Ancient Empires. Confuse of gods
here, a converge of many mingled man gods (Nile) into
a sun worship olderly distinct, and as a "many in one.'Y
$ Py general belief of spirits in the dead continuing intangibly
after death of the body only, "Ghost" of this "Trinity", is but the
continuing spirit after the "Crucifixion". To "Holy Ghost" (Sup^
P 10) here in Elohim same or nearly same with Bel or Chaldea-.,-,|
see Father and Son associated in Bel and Nusku, Ea and Marduk, ^
and Ner and Nergal Babylonian Mythology — Gen ch 3 4, ch 10 @*. ¦¦!
4 See Egyptian man gods totem (tribal and the sun made a- '
trinity of origin in Osiris Isis and Horus, and all Egyptian gods, ;
(totem and other) and the sun united in Amen- a concealed all,
potency spirit of the sun. Worship ancient, a solicitation or pnSi
pitiation feast or adulation. See R 37, and "Great Spirit" of the
American Indian : also Old Magism and Zoroaster Rawlinsons Media
and Persia, and Rameses totem in Lines 1-4, 29 Tablet of Rameses
II,- 1462 B C. All a join of Amen (infuser of life) plumes (hawk)
and horus (ram) into a Magian and Ethiopic meet and set of the
"Two Countries",- in L 10, 11, 19, and the Ankh and no-ankh.
For. Amen a concealed effusion-, see Hymn tp the Nile Egyptian
Literature. To this again-, see Amen (concealed in Ra the sun)
in the Hymns of Amen-Ra and Ra-Hamarchis infusing himself
through Ra into forms passive a whatever that divisionally under,
his influence — I Sam ch 25 % v 32, 38, 39, and the Litany of Ra.
[Ra here likely the oldest spirit of sun worship — hence Amen a
prefix. See Ra's totem in 60, and Amens concealment a spirit con
cept later. To the Litany of Ra 1-75 here-, .suffix "principle'1
"power" and "his form" there with the words spirit special; and
put a semi-colon there before "his form". This Litany, but a
Physics and Metaphysics Ra — "forms" here, but kinds of infusing
spirits "Ament"_ a this and that of Ra a supreme god and his
minor gods distinct. To more here-, see "sphere" a some region;,
of do within Ament ; and, "creation" an infusion of spirit power to
a some order of thing do or be partly passive — 76. [Ra : "thou
art what he is" — Ex 3 v 14. For objectives this-, see Book of
Respirations : For Sun Worship Asia-, see Chaldean Hymns to
the Sun]. — 62 —

Origin of man gods, a solicitation or propitiation of ances
tors ghostly by feast or adulation, and a forget of them as
an any some ancestor patriarch chieftain or other person
once popular as victors founders (see "El", Livy B 1 sec
16) or defenders $$ lost 'out or mythed over and saved in
change and succession,- an imperceptively altered contin
uity — Rawlinson Ch 13, 21 Religion. Association of gods,
an association of originals in various phases of development
and touch of toleration or coalition afterwards — see In
scriptions of Nebuchadnezzar Col III IV Dispersion of
gods, a colonization or forcible transfer of worshippers to
other tolerating places. Toleration of gods, a belief of all
gods (Ez ch 6 v 8-12) or phases of a one god as gods or a
gods same and change of worship, a choice or right of
place — see Shahotepra of Rawlinson Ch 18. Exclusion of
gods here, a Levite Catholic or Mahometan intolerancy ar
rant or suspended as prevailing might or resting inability
incident — begin read of the three in Amenophis. Older
gods, but tribal gods carrying symbols of spirit nestings free
or mixed with others later: — connect of this, see Sacred
animals (Rawlinson Ch 10) made a shrine of godly pres
ence and worship drawn thereby, and care of the animal
(not a worship of it) a consequence — fetich idol or im
age' an object nest of spirits more primitive. Feed of spir
its thus, a sacrifice of food by fire' o-r evanescence: and
worship, a petition or propitiation recompense the sacrifice
— hence a. selfishness clear an any sense of morality then
fixed in customs grown,- and not made. [See the sense of
sin in all Israel so small and indefinite that a quite worth-
$$ "In their ancient songs which are their only records or annals-,
they celebrate their god Tuisto sprung from the earth, and his son
Manus as the father and founder of their race" — Mckays Tacitus
Germany Sec. 2. See "ohim" a mythic progenitor of his people in
Adam their ancestral beginning preserved — his no-beginning, a
thought of later times ["The Gauls assert that they are descendants
from the god Dis, and say that this tradition has been handed
down by the Druids. For that reason they compute divisions of
every season not by the number of days, but of nights. They
keep their birthdays and the beginning of months and years in an
order that the day follows the night" [Caesars Commentaries B 6
chap 18. See Gen ch 1 v 5, 8, 13, 19, 23, 31, and the beginning
of the Jewish Sabbath. "And when he was dead (Miltiades) the
Chersonesians sacrificed to him as is usual to a founder" — He
rodotus. Worship here, a worship (solicitation) of a kingly ghost
of great reputation king, and a royal spirit after, and mostly lost
out of the many, to casual save a few. [All an etherial notion of
continued function in spirit free the body dead, or gone to come
— 63 —

less goat once a year wiped it all out. See Levitic sense
of good and evil, a that for or against their priesthood;
and this sense of it, a classification of their kings; a.fter
Solomon — so of "he did that which was right in the
sight of the Lord"; evil lieu of right, anti Levite. See
belief in Gen ch 15 v 6 set out prominently as a very
"righteousness" in fact. Leviticus ch 1 **, Gen ch 28 v 1/,
%@. Of the Levites great I AM THAT I AM a con
fusing transfer of "Ammon". (Am-en) mto Hebrewism
(Ezra ch 1 v 3, ch 4 v 3)-, see Amen (Heb') now m use
a finishing off ejaculation as Oh Ammon — see the taking
.of Joppa Egyptian Tales for Amen the "God Father" Am-
men of Thotmus III. Ammon a beginning ot what later
became an obneity of one pervading spirit lieu of local gods
or ancestral spirits locally coming and going to altar shrine
dream vision or clairvoyancy individuals "So be it" in
accent -men, an obscuration of "Oh Am-en an Egyptian,
origin. [This subject here is worthy a complete looking
into by a context of thoughts and facts never Coming into
conflict with each other (R 3 **) to Jehovah a god of the
Jew only — Micah ch 4 v 5, 7.
%% It would seem from this that the Israelites of this
time (nor before), were practicing circumcision (an Egyp^
tian mark "Am-en" of privilege), and that absence of it in:
themselves made them without caste or citizen (as the
Egyptian honor of it essayed them not,- v 12), but of a
servile condition unmark of privilege 4 — Ex ch 1 v 13,
in dream : — dream suggesting it an intangibility out the body as in
the body start of it — R 29. See Ishtar T I Col VI a goddess of
love founded thus before, and Izdubar of T II Col I a dream
suggest of Ishtar then (a then understood sensation of it thus),
confirm of her before and pray for her again. See spiritual,
and bodily promiscuity of gods and men (Ishtar T V Col
II) a royal and divine precedent to looseness and complacency-
ancient, and infringe of love a property : also dre_am commonly
thus, a promiscuity of spirit in and out the body, an easy let of
looseness and complacency wholly body and general — Gen ch 16,
19, 20, 26, 34, 38, 39 etc. Restraint more a property right to love
withheld in maid unsold, and released in wife a chattel (Ex ch
20 v 17,'Leah and Rachel), duress a what (Gen ch 1$ v 8, ch 20),
widow an append or. hire (Gen ch 38) feast a revelry, charm a
lure (T III Col III), or charms from worship infuse a please —
"That dearest gift which gods have given, through all my soul let
it be driven." T VI Col V par 4, T I Col I. [See Gen ch 19 v 8
a Babylonian property right].
4 "Other men leave their parts as they are formed by nature
except those who have learned it from them; but the Egyptians are
circumcised" "The Colchians Egyptians and Ethiopians, are the
— 64 —

14, Gen ch 43 v 32. Hence easy insinuation of it after
their revolt as a mark of caste a Jew,- ape of high honor
borrowed and carried away in their companions (ch 12 v
38) with them — see Zipporah freeing her son from this
servility on Moses side by circumcision of the child on her
own Egyptian right spite of Moses indifference or opposi
tion to it (Acts ch 16 v 1-3, John ch 7 v 22, 23, Num ch
12 v 1) a sign of Egyptian citizenship a caste — as then
openly cared about as any other every day do unthought of
modesty a development since. Worship of the molten calf
(Aaron and all), but an attempt to install the Goshen
worship (a mixture of the Abrahamic and Egyptian wor
ship after Jacob) versus the Mosaic a Levite partiality and
innovation, resented. Ch 32 v 26-28 — a victory of the
Levites usurping the rights of the first born to tribal sac
rifice. [See this factional strife a disturbance (smothering
under David and Solomon) continuing to their final dis
persion,- a national entity. For no prestige in a new. leader-,
see verses 9, 12, and a necessity of Moses practicing divin
ity of his time to an obtain for himself a trust and defer
ence sufficient to introduce a Levite worship to a newly
franchised people from slavery — a mix of circumcision
already with' them in ch 12 v 38. His practiced divinity,
greatly distorted and royally embellished as his prestige
grew into a time and practice so safely long a "remem
brance" ran "not to the contrary" [See first Mosaic coun
cil to this in verses 14-27 here: — a conclave afterwards
met of Moses in true and tampered with clairvoyancy fact
or say-so — its issuance to the people, a priestly allegation
in evidence. See v 28-30 a remnant of another account of
this awkwardly tacked on to this, or it a real conflate of v
10-12 as awkwardly here — see Septuagint mass oretic in
Ency Brit].
only nations of the world who from the first have practiced cir-
cumtision : for the Phoenicians and Syrians in Palestine acknowl
edge that they learned the custom from the Egyptians" — Herodo
tus B II See's 35, 102, and Josh ch 5 v 8, 9. Hence circumcision of
Gen ch 17, 34 here, a fix up of Genesis after Herodotus had visited
Palestine — Book II Sec 102 and subdivision 106. Time of
Herodotus a near unto 450 B C, and after Eza near 100 years, and
before the Septuagint near 200 years. [See circumcision in Egypt
not a religious rite, and not of children in early childhood — about
the fifth or sixth year usual and twelfth to fourteenth occasional —
the later the Arabian custom, and neither of the Jewish custom or
Gen ch 34. Hence a civil or totem rite from earliest Egypt up,
and not a borrow from the Arabians who borrowed it or shared
it primitively with the Egyptians as a Semitic custom — see Cir-
— 65 —

Ex Chap 7
[Put ## at v 25]
## A Levite fix up of divination stories (old Egypt)
into this record to it a strike of wonder in the multitude
tell of it (ch 10 v 2), and cinch of rule and income in the
priesthood,- use of it 4. [See Tales of the Magicians Har-
dedef first and fourth paragraphs and Kafras Tale Egyp
tian Literature]. Ex Chap 10
[Put @@ at v 10]
@@ These plagues here (as other myth), but miracu*
lous growths placed here in after times as real facts — a
distortion splice or suppress of Mosaic facts as sure as ex
perience is true and constant. [See this abrupt joinure
with ceremonial law (ch 12) a scrap out of time, and its
splice onto a piece of Goshen Genealogy (a Jewish time),
and previous scraps of history in v 26 of ch 6 to ch 1 be
fore it]. Ex Ch 12
[Put.*@ at v 30, and * at v 37]
*@ A cholera, pestilence likely blamed on to these He
brews by some diviners inquest coroner of the king and the
Israelites as the mythic cause of the plague ordered granted
or fled out of Goshen climax other growing hatreds before,
or want of their possessions for other clans more congenial
4 For mentality of think say and do a most serious awe ancient
(Gen- ch 94)-, See Historical Apocrapha N T. — all a divinifying
exaltation of personage in mythic do or be worked over from a
some common field of mythic literature or divination plagiaristic : —
see it a vie of Moses here with the magicians Egypt and rebelUous
Heberites camp; none of it a fact, but it quite all an aftermath of
little notoriety first found a great notoriety later — see darkness all
about a real Moses and Israel Exodus, and its reflection mental a
prominency of thought or desire later a substituted (Gen ch 37 $*,
Math ch 3 % &&) and added-to say-so Judaic. [See Ruth # #,
and Moses a Judaic Jew and Romanized prophet — Dyn 11 An,
and all distortions and interpolations Pentateuch. R. 4].
cumcision Egypt Ency Brit. Circumcision on the eighth day, an
innovation after Joshua — note of Josh ch 5 v 9 that the rite
meant a roll off the reproach of Egypt, and it then not a religious
rite — see difficulties and prize of transferred citizenship in the
tariffs to it in Herodotus Book IX No 33-36, Acts ch 22 v 27, 28,
prohibitions to it in Gen ch 43 v 32, and advantages of. it in I K ch
9 v 22, 21 (a copy of Egypt), and Ex ch 1 v 13, 14 its contrast —
ch 3 v 7, 8. Circumcision here, a badge of totem Egyptian and
Colonial — clans to a same totem, as few to many].

to Egyptian interests.— ch 1 v 10. See v 20, 19, 18, 17
here as four sources or conflates stitched together. This
slaying of the first born here being an atrocious falsity-, it
follows that this feast of the passover was not founded on
such an occurrence at all — ( v 2, 3, 14, Nebuchadnezzar
Col II L 56, 57) ; but it was an old feast of the first born
who to before the Levite priesthood were the rightful sutr-
jects of patriarchal succession (or human sacrifice occa
sional), and administrators of sacrifice before their ouster
by the Levites,- now soon to take their place (Num ch 3
v 12, 41), and lift the cloud of history on Abrahams de
scendants near lost out — this a historic cover up of a Levite
nepotism long afterwards, and the beginning of that great
strife the old and new faction Levite and the ten tribes.
* Inflated muchly (Jud ch 5 v 8, Num ch 10 ¦'&&) in
that three million people this census calls for would be a
greater number than all Pharaoh then, or the whole of
Syria or may be Arabia then. 600,000 but a later inflation
to scare of their enemies usual of ancient time to even now.
The number here a 600 score made up of 6,000 Israelites
(2nd Sam ch 24 v 3, 9), and their attending servants Egyp
tian. [E- ch 12 v 38; Num ch 1 v 46 * ; Jud ch 20 %%,
Josephus B 13 ch 16 sec 4*, and Deut ch 7 v 7, ch 9 v 1.
Making of this chapter, a long while after Exodus. See
natural continuation of this chapter at v 5 ch 14 — see v
51 ch 12 connect of this, and ch 13 another account sort
put in between, and v 1-4, another fragment (ch 14) some
how astray]. Ex Ch 13
[Put @* at v 12]
@* See in this "redemption" it an extension of the reve
nue and a sacrifice such lieu of human sacrifice practiced
by the Hebrews and Canaanites alike, and before and after
this time — a greatest and most renowning sacrifice that
could be made; and used only of urgent occasions, and it
under vow to Eliohim Baal Astoroth or Jehovah quite alike
in form of worship, but unsame in development — a Levite
nepotism the difference mainly. [Jud ch 11 v 30, 31, 39,
40; and Gen ch 22 *@. Real cause of v 17, 18, was that
these parts were then garrisoned by Egyptian soldiers un
der Menephthah, or just after him — see this thrown, in
here as if a shunt to the natural suggestion why did a
600,000 soldiery take the desert rather than a short entrance
to Canaan. See v 1-10 and 11-16 two accounts here pieced
— 67 —

together. These records here, a mixture of fact and fancy
then and long after this,- to great prestige and renown of
their ancestors]. Ex Ch 14
[Put # at v 7]
# "Chosen chariots" here, a two "valiant" (expert)
fighters and an expert driver for quick and decisive move
ment in charge pursuit and retreat of near protection,- about
as cavalry since : otherwise, a mounted infantry to dash up
and dismount of spear mace or sword and shield to a melee
of man and man too far apart or too confused to concert
action. See of v 11, 12 that this expedition had been hotly
discussed, and that a portion of the Israelites were opposed
to this expedition against Palestine by the desert known to
them a dread country : — hence a follow of the mountain
ous portions of that country a round about way (see maps)
to first defeat, and return nearly same to a right flank of
Palestine (on another range) away out of reach of Egyptian
occupation near the sea — meteorology of mountain rain,
and strategy here adroitly combined in Joshua a general
quite equal to Joab the greatest commander of Israel.
Ex Ch 14
[Put @ at v 22]
@ Take verse 22, 29 and change "wall" into dry of v 21,
22, 29, and "divided" into diverted of v 21, and we have a
natural event of the children of Israel passing the Red Sea
near its head waters at evening time of great tide out, and
a destruction of their pushing enemies by force back battle.
of their heading battalions (weak and obstructive of those
behind), and an incoming tide of drowning waters $. Hence
easy corruption of old documents (here dry into "wall" v
$ "On the 28th of Dec' 1798 Napoleon nearly lost his life explor
ing the sands of the Red Sea, where Pharaoh is supposed to have
perished while in pursuit of the Hebrews. The night overtook us
(says Savoy), and the waters began to rise about us; the guard in
advance exclaiming that their horses were swimming. Bonaparte
* * * placing himself in the center, bade all circle around him,
and then ride out each man in a separate direction, and each to
halt as soon as he found his horse swimming. The man whose
horse continued the march was sure to be in the right direction:
theh accordingly we all followed and reached Suez at two in the
morning. Though so rapidly had the tide advanced that the water
was at the breast plates of our horses. [Gibbs fairest book Na
poleon the Great. Note they were in the water at least five hours;
and a httle more confusion thus or resistance of an enemy would

21) by insinuation craze of miracle in word astounding.
[Note effect of these two words to disagreement of its con
text (SUP' Math ch 15 &&), and they afterwards smoothed
out (easily) to straight account a corruption of originals.
This drowning of the Egyptians at the time, would be ex
plained a vengeance of Jehovah by the Israelites then, and
a want of proper sacrifice by the Egyptians — hence a
miracle right sure the beginning, and it so reported and
magnified of flaming rumor (Josh ch 2 v 9, 10) ready then
to even now — "The flying rumors gathered as they rolled :
scarce were they sooner heard than told ; and all that heard
it added something new, and. all that told it made en
largements too". With these people everything unusual had
a god in it (even to very near us), and no other ascrip
tions were then possible of the times — physics not even
suspected — ch 28 v 3, ch 31 v 2, 3, 6, ch 15 v 10. [Ques
tion of these things a much later to near our times].
Ex Ch 15
[Put 7c* at v 16]
%* By historic mention a timer of this song as a com
position after Jewish contact with Edom Moab and Canaan
(the basis of this thought), and verses 15, 14, 16, 17-, it
will be seen that verse 1 here is not the real timer of it a
composition before — an awkward give-away (editorial fix
up) to persons alert to truth, rather than a parry for in
terest or craze of training. [With these ancients of long
ago-, spirit within self was felt as bodily cause mythically
attached to movement or hold somehow ; and in an absence
of a known physical force, all external movements or holds-
plain of instant or mingled of longer time, were taken by
them as of a spirit force mysteriously causative as that their
own. They also distinguished a connection of the outer
with themselves as it a somehow cause of the feeling of it
themselves,- and known to us as the passive — hence illu
sions dreams delirium and disease sort, were concluded by
them to be spirits sort a surmise first and learn second ; and
training (honest first and scheme later), became the ex
planation of them as godly ancestral or evil spirits in posses
sion of persons thus clairvoyant or evily taken, and this
clairvoyancy or evilness soon put to traffic or notoriety of
have drowned them all, and a larger body easier yet — here not
exceeding 60,000 in battle extension rear of baggage women
children etc, and their right wing to maybe center in danger of
returning tide midnight to morning — Num ch 10 @@ &&.
— 69 —

influence afterward,- an asset of value. See v 22 on now
as connected with v 31 ch 14].
E Ch 16
[Put ** at v 25]
** See verses 1-3 here and v 22-27 preceding chapter as
historical and the anchorage for the miraculous so volubly
and importantly put to it — the priestly graft of later time.
In ancient time to near the now-, the whole world was fixed
and ruled in thought by the super-spiritual in allegation
only,- and not the trick or slip of it safely behind the alle
gation a present (19 v 12, 13) mostly a future time. An
allegation they were so sure about that they were murder
ously crazy in it — see Crucifixion of Christ, Death of
Socrates, and the Inquisition. Hence people of these times
could no more think or talk without the mysterious or
miraculous prominent their events, than we the any thought
of such in ours — hence our inability to really comprehend
the emotions and comprehensions of these people, is now
quite an impossibility — They know not what they do-, said
the great Master. I Kings ch 11 $. See Omer of verse
36 here a forgotten measure of a long time before made
comprehensible in a measure a long time after, and it the
time of this editor. This whole chap (16) but a later fic
tion except v 1-3 and manna natural of the desert — hence
this and other of its kind a positive proof of this record a
corruption of fact with fancy. For fact and falsity blended
all through this record-, test it verse to verse in the natural
and unnatural — refusal this, an incurable context of per
verted intelligence. Of ch 18 v 1-, note all that the Israel
ites had done here, were attributed as wholly of their Je
hovah,- by it a belief and explanation as sure to them as it
a real fact — hence not a fiction of some writer, but put so
by them per this an initiating explanation unintended or not
thought about. See v 31, 15 a conflate awkwardly set, and
v. 32-35 another account of this a little varied and muchly
shortened. Ex Ch 17
[Put *% at 14]
*% See verse 14 here a timing of ch 17 and more after
Samuel and Saul in I Sam ch 15. Amelek here, but a de
fending of his pastoral domains against the Israelites broken
loose from their masters in Egypt, and now terrifying all
that portion of Arabia. For the original probable of this
— 70 —

chapter, read verses 1-3, 8-10, 13 ; and for the miraculous
(the unnatural) intermixed and wholly or partly false as
text,_ read v 5-7 — a fair specimen of much of this text,- a
tradition of wild allegation characteristic of people and
times. See command of v 1 a theorv. To v 11, 12-, see
Math ch 3 ^$. Ex Ch 18
[Put *@ at 8-11]
*@ See the Lord in this an attribution of success their
own credited to him by their belief of it so their explanation
of such things as of him a pure volition — hence not of a
priestly invention. See of v 3, 4 names of children given
by circumstances as American Indians now. Note v 6, 7
belong to each other in a transposed position. See v 13-16
that Moses was already possessed and familiar with laws
out of Goshen : — ch 20-23 surely of them,- and not Sinai a
'factory of laws great of Moses — (ch 24 v 12) : v 20 a.
teach, and not a make or a take. Of v 12-, see reciprocity
of worship, and all gods believed gods until after Jehovah
to now be enthroned from Sinai. Num ch 10 v 29-32, and
at the close of Elohim transposed into a Jehovah in Mt
Sinai ; and it seemingly the cause of Hobabs refusal to go
with them further ; but it not a prevention of the Kenite
emigration later. Ex Ch 19
[Put @ at v 10, and %% at v 13]
@ See sanctification of v 10, a freeing of them from evil
spirits (Gen ch 19 $ &&) , and v 15 supposed to be con
taminated with evil spirits — see seven days purification
for this in Levit ch 15 and more connected. See v 14 here,
and Livy B 2 sec 8.
%% No democracy here nor its successor Romanism —
the multitude an asset of gaze wonder obey and nourish the
church. [For Jewish life a technicality of uninventive
authority (a growth of centuries) and no individuality (in
ventive or discretional)-, see the Talmud. Moses in fact
but a leader of a plains sustaining or surviving people called
Israelites out a system of bondage tale to a pastoral life of
the plains, and a system of laws and worship under secret
council and an ostensible affirmation of a Jehovah clair-
voyantly behind a Moses the administrator of them in some
artificial or alleged wonder of the time or say-so after.
Miraculous fire and cloud here, but a "color guard" of

torch at night and smudge in daylight magnified into the
miraculous afterward — see torch for night companies in
move, a common occurrence of ancient time to near the
now, and smudge signals ancient to the very present —
here "a guide on" of these treeless deserts and a scattered
march and graze of cattle a necessity to concert. The
miraculous here, a disclosure of it a belief, and a maker of
the belief (explanations taken for facts) a prominent part
of history — belief here a fact of it a belief, and it its own
historian unintentional. [See the wife listed as property in
ch 20 v 17, ch 21 v 2-5, also a change of worship in family
gods (silver or gold) as transferred to an earthen altar and
worship under a priesthood pattern of Egypt (v 23-26),
and a royalty fool of the people. To ch 20-, see v 3-17 a
sandwich of laws between v 18-21, and v 25 ch 19 cut
apart and then continued out in other chapters. See v 25
here (ch 19) naturally connected with v 1 ch 24 a con-_
tinuation or variation of this a one account cut apart here
of editorial splice and stitch very uncritical. Compare v 20
ch 22 (a new law) with v 28, an old law common 'of the
time. See later than this time and before the old Penta
teuch these Levites not only reviling other gods but perse
cuting them in the very land of Canaan,- when possessed
of the power to do it, and (like Romanism later) laying
low about it when waiting for their Inns.
Ex Ch 23
[Put ## at v 33]
## See verses 23, 24, 28, 29, 30, 31, 32, 33, a context
detective of it a time historically later than the time of these
ordinances here alleged, and as covering the conquest of
Israel to Joabs subjection of the Hittite and Amorite coun
try to the "River" — hence of a later time and projected
back to this a pole star origin Mosaic. Prediction here a
detective on principle, and these la.ws here but a practice of
customs (varying in changes slow) running apart until
made into history about as we now have it. All an edi
torial gather splice and fill of other matter onto Mosaic
facts" preserved to later times. Compare verses 16 and 17
ch 22 with Gen ch 34 v 1-12 — hence a custom of many
centuries before, and not an ordinance of Sinai mostly a
gathering falsity of their times. See ch 20 v 26 a some
thing of Solomons alter,- (II Chron ch 4 v 1) and not
altars of this time — ch 27 v 1. Of ch 22-, compare v 20
with v 28, and v 28 this with ch 23 v 13. [Of Sinai next

chapter and more-, see "High Place" (so often condemned
in this record and often destroyed by the Levite and re
built by the ten tribes and Canaanites general) defined in
Balaam (Num ch 23 v 1-5, 13-16) and Moses in the moun
tain away from his people ; but as with the innovation that
the ark and sanctuary was made a more convenient mode
of communication godly, and under penalty of death just
as exclusive to secret communication aweful to sacrificer —
II K ch 21 v 2, 3, ch 23 v 4-9, Ex ch 24 v 1, 2, ch 19 v 11,
12, 13, 18-24, Num ch 22 v 41, ch 23 v 1-6, 13-17, -27-30,
Deut ch 12 v 2-8 — one a tyranny, one a freedom,- v 8, ch
13 v 6-10. See Solomons temple in the top of Mount
Moriah, and sacrifice of Isaac ditto. && To v 9-11 ch 24
here-, see Greek gods (Hesiod) as often appearing unto
men as a very sensation ; and Izdubars gods thus a do in
T IV Col V par 1, Col VI par 3, and Ishtar and her train
in T V Col I par 4. Found of such, a clairvoyancy first
slipped into say as a sensation after; etc to all such an
awe of nature round, and now all gone to sense, and hard
to imagine — clairvoyancy here, a phantasm awake ; dream
a phantasm asleep]. \ Ch Ex 25
[Put @@ at v 1 and %@ at v 10]
@@ What the Lord spake unto Moses here, but a gather
of the time of Solomon to before mention of Jewish cap
tivity (another complement to this history) projected back
into a Mosaic found of Solomons temple in Sinai through
this a myth embellish of it an origin Jehovistic and Mosaic.
Forty (ch 24 v 18) in these texts, an unreliable time,- in
that it was more often construed to fit a general notion of
this number a charm number that guarded off corruptive
spirits evil to an any do or be circumscrfbed in an even
forty years or days — hence made so to it a savor of a
whatever subject applied to — Gen ch 50 v 3.
%@ See Ark of Ramesis XI ch 22 Rawlinson. See v 4
ch 28 stand-point of this writer to the Ephod and Breast
plate a common affair longly past, and not a something
new by ordinance : also v 8 ch 25 a need of a sanctuary and
not a something new about it — hence the writer here as of
a. future time to this, or the things to it old a past time of it
in Egypt — ch 30 v 9. Ex Ch 25
[Put ** at v 40]
** See power of mystic art and ceremony impress of the
— 73 —

multitude of a profound something thus so importantly be
neath it — to them gild pomp and impressive ado became
proof and conviction by trust and serious ado an assurity
beyond question, or a suspect of one to it. Plot of motive
to this, an income plethoric, and effort pleasant — the
asset to it, a choicest that of credulous sacrifice. See again
in v 20 ch 29 this minutia of ceremony a mystification and
importanization of something very mystically hidden to the
ignorant, and trusted to the say-so of leaders pushing it. See
Shew Bread of v 30 (ch 25) and "Blessed Bread" of, the
Egyptians — note 1000 loaves of this in Khafras Tale
Egyptian Literature, and wafers and stamp images Roman
Catholic. [Stamp images yet made blessed sold and rec
ommended by bishops and priests in Poland, and blessed
wafers as much a constant now as shew bred ancient. This
tabernacle, a court' 157x79 feet (ch 27 v 18) walled with
curtains and stays to tents for the priests royally secluded
within it, and it afterward embellished in a traditional re
nown of Solomons temple four to six hundred years after
it — embellishment Mosaic, a latest and most unreliable
part of the whole Old Testament. [For meaning to v 20, 21
ch 29-, see Cleansing the Unclean Zendavesta] .
Ex. Ch 30
[Put *@ at v 12, and * at v 30]
*@ A frighten of the ignorant and replenish of the wise
to rule of such the set of it. See v 10, 16 and v 13, 14 two
repetitions each varied of two sources or translations
stitched of editorial work,- careful of text when not wanted
otherwise ; also verses 19, 21, as two other sources display of
scrupulous care in the right place for it — fussy distinctions
decisive. See shekel of v 13 as a twenty gerah shekel, and
not a smaller one to take advantage of.
* Note of all this it a reiterated and pains-taking cut away
of Jehovah from the multitude (un- Abrahamic), and intrust
of it impressively into the hands of a wisely plethoric and
softly going priesthood — a no "pick-handled" rule of "cul
ture" yet. Note of verses 34 on a most elaborated and
priestly patented perfume put into nasal service impress of
it an unsuspecting and exquisite appreciation same and all
that cannected with it — to this intent-, see fine art and
pomp impressively cinching and the greatest recreation of
ancient time. To "cut off from the people" v 38, see such
of the Roman fas an outlawry of an offender,- to him an
outcast of society, and with whom it was pollution to asso-

ciate and any one might put to death as unprotected by gods
or men. ^ See comment to Gen ch 4, and the chapter almost
a likenes's of Roman offences against the fas of "Roman
Law" Ency Brib Ex Ch 31
[Put % at v 13, 14, 16]
% See verses 13-17 five stitchings of five readings vary
ing so little as to leave an impress of great care in this text
when nothing is disputed or undesirable, and no covering
needed by extract — extract, a taking and saving something
wanted, and letting out and forever go a something not all
relished — R 15. Compare verse 14 with Nlim ch 15 v 32,
34, 35. Ex Ch 32
[Put @ at v 34]
@ Verses 1-6, 15-34 historic; and remainder of this ch
and ch 33 an interpolation long after. The molten calf of
v 8, but a calf .\pis ,and shrine of godly presence Goshen
(Ezek 20 v 7-17) to their old god "'El" -ohim or ohe. The
dancing ceremony here a common performance of these
people and other clouts of their time here colored in Eng
lish translation, and condemned do Levite and English —
v 25, 2-6. "They [the Ancient Germans] have one kind of
public spectacle. * * * Young men who make it their di
version, dance naked amidst drawn swords and presented
spears. * * * The only reward for this pastime * * * , is
the pleasure of the spectators". Tacitus Germany Sec 23.
See v 18 ch 31 and y 15 ch 32 a connection of one absent
party here, and v 1-6 the second partys doings and an inter
polation of v 7-14 with it here inserted between the break.
To v 17, 18-, see II Sam ch 6 v 14, 16, 20 #%. [Of ch
33 v 1-, see intention of some old Mosaic record made pro
phetic of this editorial make up may be after 300 B C ; and
Angel of v 2 changed from an Oracle Genesis into a spirit
destroyer military — a much later thought. See natural
curiosity of v 7, 8 (ch 33) to this new tent,- so elaborated of
long tradition and editorial fervor after it — v 1-6, 9, 10,
12-23, interpolations and distortions after Josiah and before
the Septuagint. Little or no art o-f invention before this,
and the art of temple building a borrow from the Sidonians,
and the art of corruption-, a begin of Solomon and a rage
of prophetism projected back — Deut *, I Sam. ch 13 v
19-21], — 75 —

Ex Ch 34
[Put # at v 11]
#See intentions or instructions on Canaan (indefinitely:
Mosaic) here made a promise late enough to seem prophetic
— omit v 11 from "behold" out, and join the first part of
the verse to v 12-14 for a sample of distortions all through
the Pentateuch. These ways of do, but variations of cus
toms reaching back into prehistoric times to a common be
ginning — Gen ch 9 $. This record Mosaic, seems and
likely is a mixture of the past present and future of its
time editorially put down as ordinances originally Mosaic,-
an intent and do long after this, and it a gather of Jeru
salem projected back as old records to creation its skeleton
of unity then — altered some and added to after captivity,
and all this galvanized more or less in translations since.
Skip to Leviticus. LEVITICUS. Ch 1
[Put @ at v 1, and ** at v 9]
@ For tabernacle, write Pen of tents — "Holy of Holies"
and other priestly chambers (II Sam 7 v 6) surrounded by
a high curtain fence suggestive the temple of King Solomon
covered. For these ceremonies and laws projected back- as
Mosaic ordinances (somely so,- Ex 22 v 20, 28), leave a
greater portion of them as previous customs (Ex 22 v 16.
Gen ch 34) they had brought from Goshen,, and were using
without thought of them a new codification as here alleged
of them a long time after and at Jerusalem to Chaldea.
** The waste of the animal to the Lord $$, and all the
$$ "The bullock was offered with twenty four priests : * * * the '
head with one [priest] ; the foot with two ; the chine and left foot
the tail with two; and- the left foot with two; * * * the breast
[brisket] with one; the throat with three; the two hind feet with
two; and the two sides [plates] with two; and the inner parts, and
the fine flour and wine with three and three",- priests [Talmud, ;
All an impressive and mystifying ceremony of twenty four plethoric
priests (II K ch 12 v 7) feeding offals to the Lord, and the "best"'
to themselves. Offerings here burnt upon the altar and not spe-'
cially general, were the hinder bone (taken off close,- ch 3 v 9),
the tail, the brisket, the plates (including short ribs and flanks), and
the fat and entrails. Note in some of ithe special sacrifices that
the other of the carcass is burnt outside the camp as if a very
unappreciated portion by the Lord,- a cover of priestly disposal of
it in many sacrifices private and where count comes fast — ch 3
v 17 *. See ch 2-5, and ch 6 v 9, 12, 14-18, 25-30: ch 7 v 1-10,
— 76-—

choice parts to themselves when not a general sacrifice and
feast (a barbecue) of the people occasional and enjoy ably
riveting of all that connected. Verse 9, a quite clean waste
until slaughter houses now using the legs for gelatine adul
terations, and other offals for oil soap and fertilizer. Sweet
savor here but intangible spirit essences separated by fire
to offering and digestion of an any god or dead peoples
spirits supposed to be on the alert for such as eat when liv
ing in the flesh,- a first condition. Digestion natural, but a
mysterious separation of food into wastes seeably material,
and life insensibly spiritual — a physiology primitive — R
28. "Like parents bringing a dainty to their own son, the
wild 'storm gods' play playfully at the sacrifices". "The
Rudras reach the worshipper with their protection : strong in
themselves-, they do not fail the sacrificer $. For him to
whom the immortal guardians give fullness of wealth and
who is himself a giver of oblations-, the Mauruts [Storm

15-18, 19, 23, 25-27, 30-34: ch 8 v 14-17, 21, 25-29, 31: ch 9 y 8-10,
18-21 : ch 9 v 12-15. Other portions of the meat not mentioned-,
to be disposed of by the priests free of law, and the how of it
mostly suppressed — ch 2 v 10. For breasts and plates, see daily
sacrifice Ch 4 Hebrew Literature,- Colonial Press. — study this cut
ting out carefully and note cattle of this time a half wild scrawny
animal, half starved much of the year — not as good as Mexican or
"broom sedge" cattle in the quarantine yards of our markets. See
Sacrifice ch 10 Rawlinsons Ancient Egypt, and the "best" of the
animal (as that of Abyssynia yet) as the hump of back and
shoulder "heaved" — cattle here, of the hump variety, and contain
ing fat in the hump when other parts are only lean.
$ "I made an offering: the gods smelled a sweet savor; they
gathered like flies over the sacrificer" — Babylonian Flood Legend
Dummelow Commentary. Of v 9, 13, see washing of the legs and
entrails, a very great care taken to not burn blood supposed to
contain the life as a spirit soul supposed to escape the body at
death to a some sanctifying potency or atonement as that of the
whatever incantation to it. Levit ch 17 v 10-14 — see penalty of
this and other verses the ground work of excommunication Roman
Catholic ; and its terror a preparation of training most effective an
asset. [Gen ch 4 %*]. Lev Ch 2
[Put %% at v 3, and ## at v 10]
gods] gladden men with milk of rain, like friends pour out
many clouds". See dialogue of Indra and Agastya, and
Soma and Rudra] .
"13 Hail thou who dost conserve the blood from the
house of slaughter", "the property of god".
— 77 —

"14 Hail thou who dost consume the entrails, who comest
from the market chamber" — The Book of the Dead Egyp
tian Literature Colonial Press. [See v 8 here and more to
come] . . ¦
%% The lions share,- and it a precious share here in this
muchly famined country — Job ch 39 v 8, and the moun
tains at that. [See Palestine and Iduma Fourth Monarchy
Rawlinson]. ## See verses 1-6, 7-11 two phases of extract or trans
lation a display of scrupulosity a purpose — here a stitch to
know of carefulness, and trust of it same when an other
sort of carefulness is sliply employed. See verse 12 here
at a standpoint of familiar comprehension (longly before
this) and not an ordinance new from Sinai. See of v 4-10 it
a finest short cake that can be made — a finest flour olive
oil and salt "unleavened". Try some of this per Numbers
ch 28 v 5, and roasting ears oiled and salted here for the
motive to this ordinance — v 12-16, 9, 10. [Corn here,
green wheat per v 14, 15]. Lev Ch 3
[Put@@ atv6]
@@ Note this law without blemish (so often repeated),
proves a very great tendency of early piety here to put off
diseased or broken bone animals on to the priesthood — a
Jewish trait of character like unto others not Jew to work
off unsound or crippled animals (now tinned potentials
menially patriotic) onto a sound or higher toned market —
hence inspection laws human mend of failures spiritual.
[Of fowls for sacrifice, note such animals not a pastoral
production, but of a settled agriculture — here agriculture
of Canaan (not at this time in existence) touching over to
agriculture in Egypt long before this,- its real origin. See
v 3-5 and v 9-1 1 conflate. Lev Ch 3
[Put * at v 16, 17]
* This offal, as of a very dainty selection for a god taste
fitting it, and a very easy yield of an ostensibly yielding priest
hood that couldn't eat tallow — two tastes and selections sus
piciously well met — a genious of scarcity appetite and
scheme on the best of terms. [Blood of these sacrifices
as not burnt by blood of bleed to death supposed to carry
the spirit of life sensibly evanescent. See blood of Indi- '
indual Totems Ency' Brit', and "Spirits" of this and that
applied to fluids R 28, 29. Note carefulness and repeated-
— 78 —

ness of the orders to wash off of the inwards Hebrew, and
a something very like it in this Totemism primitive — ch 17
v 11, and its atonement, a cool off of anger and satiation dif
ferential. [Num ch 16 v 46].
Lev Ch 4
[Put %* at v 28]
%* See ignorance an unavoidable and sliply named sin
pressed into a busy-body tyranny of the priesthood to a
constant interference with others thus trainingly subjective
— a guard against expansion of a smallest individuality, and
a put of much harmless and unavoidable do to a penance of
surest income petty in piece, but much a total. These pen
alties Levite (1-8, and ch 5), but a borrowed and maybe
somely improved pinchings of Egyptian infection a first
wedge of innovation to Hebrew sacrifices varying slowly
before and it a promptu of feelings and effort (ch 5) more
pleasant and profitable than work — a trait of character
greatly diversified and improved on since this time. Origin
of a priesthood, but a guild of old diviners become somehow
useful to kingly government and themselves,- a concert of
influence and protection quietly met. Plot of the priest
hood, a fundamental growth of effort softly pleasant, income
plethoric, and asset assiduously guarded. Compare v 7, 18
here and Ulysses trench of sacrificial blood first part of
Book II Odyssey, and it either a food of his ghosts or a
ward off of evil spirits. See "seven times" in v 6, 17 a
sprinkle against seven princes of evil a perfect incantation
block of the seven by divine agency — see occult powers of
the planetary or weeklv seven and zodiacal or yearly 12 in
Babylon, and ch 8 v 10-12, 23, 24, ch 16 v 14, 19, Num ch
23 v 1-4, 29, Josh ch 6 v 4, and Gen ch 3 4 nere — Dyn
6 *. To pour of v 18 here-, see trench of IK ch 18 v 32 and
Ulysses B 11, Tobit ch 12 v 15. See ch 5 v 11, 12, 13, a
flour ration (oil out) and it not a flour ration mingled to
use, but a garner to shortage,- a philosophy of appetite in
need and no supply]. Lev Ch 6
[Put *% at v 10]
*% Compare v 10 here with Ex ch 20 v 26, Deut ch 25 v
11 to v 12, and what more as of a time after the great altar
and. many steps of Solomons temple,- the necessity of
breeches under the waist clout Egyptian, and worn to late
B C — see this clout (also breeches without it) in Rawlin-
— 79 —

sons Ancient Egypt ditto of Ex ch 20 v 26, and an altar and
steps grandly Egypt avoided, and an altar of Ex ch 27 v 1
necessarily put in its place to a carry. To v 13-, see perpet
ual fires sacred of the Magii and other altars. See charm
potencies of sacrificial foods v 18, and that of any bless
formula a rite — ch 9 v 22-24. It seems of v 30 that blood
in atonement should be burned and not sipped — see taste
(ch 10 v 17-20, Deut ch 12 v 23) not an eat of this trans
lation so careful of conflate matter in the right place: and
that the use of blood in "sprinkle" and "pour" was a sanc
tification cleanse or ward off of evil potencies spirit — No
potencies ancient to near the modern known than feeling
(passive) and will (volitional), and. force physical not so
much as suspected. See anointing oil of v 10, 11, 12 ch 8
a cleanse of the whatever that in the rite from evil potencies,"
and thereby made free of evil spirits,- or "holy unto the
Lord". See v 23, 24, ch 8 (here), Num ch 19, and Cleansing
the Unclean Zendavesta; and curse of Gen ch 4%*, but a
clear off or infect of a person with evil spirits — a greatest
dread and surety of so in the ancients.
Lev Ch 10
[Put @@ at v 15]
@@ See verses 12-15 a stitched quadruple of Septuagint
carefulness priestly, and consequences otherwise trusting to
the text purposely corrupted, and thus unquestioned. See
v 11 a precedent for state and church, and v 9 a Roman
Catholic position on intemperance periodic. Verses 7, 8
ch 11 here a plain borrow from the Egyptians : — "The Egyp
tians consider the pig to be an impure beast ; and therefore
if a man in passing should touch it only with his garments"-,
he forthwith goes to the river and plunges in : and in the
next place-, swineherds although native Egyptians, are the
only men who are not allowed to enter any of their temples;
neither will any man give his daughter in marriage to one of
them, nor take a wife from among them; but the swine
herds intermarry among themselves" — Herodotus Book II
No. 47 (Bohns), and St Mark ch 5 v 12, 13. [Disposition
of this animal, a most aggravating one of all domestic ani
mals ; and this the real cause of its original isolation as an
animal impossible to dispossess of evil spirits — here the
primitive cause of all that a misfit of want don't want like
or dislike human — see ch 10 here a blend of Egyptian and
Magii notions in Herodotus Book I No 140 ; and Gen ch 9
v 3 a purely Magii notion before mix with Egypt — an
— 80 

Elamite notion brought to Babylon in the Elamite invasion
2286 B C. Compare v 24-40 ch 11 here, and Num ch 19
(Levitely Jehovistic) with Uncleanness and Spells Recited
during Cleansing Zendavesta. Lev Ch 15
[Put @* at v 30]
@* For priestly pry-in smallness, and pettiest minded
tyranny conceivable, see v 19 out, and "Auricular Confes
sion" its successor. For Conjuration to "Uncleanness"
common of these times, and it muchly smothered out in this
text and otherwise monopolized-, see Cleansing the Unclean
Zendavesta, and Numbers ch 19. Contact of evil spirits
infective, the great restraint of Laban in Gen ch 31 v 34, 35
here so thoroughly submitted to as it a very fact — urgency
about these family gods (shrines of ghostly spirits) a serious
matter of these times all afright about infusing spirits evilly
about them. Muchly smothered out by these Levites to
control of spirits theirs, and this carried back to revision of
the Abrahamic record cover of it up in a powerful precedent
against them — Abraham in fact, an old patriarchial diviner
before a priesthood later,- using him and his records in a
suitable part to found of Israel in divine beginning. Proof
here as of intimations to broken record, and characteristics
Levite,- here the historians and corrupters of this made
more so in translations since : — to this see "Good" and
"Evil" now so prominent of things since, once a mythic
good and evil spirits ancient. Insanity idiocy disease decay
and death putrefaction or any fetid smell, a sure enough
product of evil spirits, and conjuration their cure or slip of
cure excused. To this, see prominence of meaning in words
now wide apart the ancient thought bottom of it all then —
Gen ch 13 @#&&, and R 1. Note cleansing and unclean
prominent of the now a long way from it a riddance or pos
session of evil spirits ancient — text here, a translation of
such and more to a cover up of undesirable facts anciently
the foundation of all, and it a joinure of interest Levite
and Catholic,- a friendly kinship. To v 16-18 here-, see
Herodotus B II No 64 last thirteen lines — an Egyptian
origin imbibed at Goshen. [I Sam ch 21 v 3-5]
Lev Ch 16
[Put ## at v 4-24]
## "The priests [Egyptian] wear linen only and shoes
of byblus, and are not permitted to wear any other garments

or shoes. They wash themselves in cold water twice every
day, and twice every night." "On the other hand-, they
enjoy no slight advantages,- for they do not consume or
expend their private property, but sacred food is cooked for
them * * *, and wine from the grape is given them. The
service of each god is performed not by one, but by many
priests of whom one is chief priest ; and when one of them
dies, his son is put in his stead" — ch 1 $$. "The estab
lished mode of sacrifice is this : having led the victim prop
erly marked to the altar where they intend to sacrifice-, they
kindle a fire : then having poured some wine upon the altar
near the victim and having invoked the god,- they kill it;
and after they have killed it-, they cut off its head ; * * *
then having pronounced many imprecations on the head-,
they * * * throw it into the river, and they pronounce
the following imprecations on the head : — if any evil is now
about to befall either those that now sacrifice or Egypt in
general (v 21, 22), may it be averted" — Herodotus Book
II No 37, v 7-9, 26-28, 33, 34 here.
Lev Ch 17
[Put % at 3-7]
% A forbid of the old patriarchal sacrifice of "first born''
officiation (Num ch 16) and compel' of it before the Levite
priesthood — see this a jealousy of the Levites against the
Canaanitish worship of their neighbors after the conquest
to David and after Solomon. To this jealousy of the Levite
priesthood-, see the persistent iteration of the "I am the
Lord your god",- and not El-ohim the god yet of this pat
riarchal faction. Note also private sacrifice to please or
pacify of family spirits ghost interdicted by the Levites as
an interference with their authority an absolute rule of the
people and absorb of all divine do and earnings. To devils
of v 7-, see princely devils to Anu Gen ch 3fS.
Lev Ch 17
[Put # at v 11]
# See the notion of life situated in the blood a such by
death connected with bleeding of animals and men to- death
in slaughter — blood but digested food in transit to organs
of life, and not a spiritual essence (v 14) located in the
blood at all. [Deut ch 12 v 23 — blood here an atonement
must not be tasted but be burned on the altar  v 11, ch 6
v 30. For the old Israelite sacrifice now near lost out, glean
v 3-5, 7-14. P 4 && and touches other of this record].

Ch 18
[Put @% at v 3]
@% For tint of Egypt and Canaan here suppressed of
ordinance climax of it same in omissions and distortions or
interpolations text (circumcision etc), see Ex ch 37 v 3, 4,
"And he sat him in a litter of ebony, the poles of which
were cedar wood overlaid with gold" — Herdedef Egyptian
Tales. See v 3 here (a forbid of much that had and was
occurring), and "El" -ohim (or -ohe), of Gen ch 35 *@, and
Josh ch 24 v 14 (-ohim etc), and Ex ch 6 v 3 as "El-ohim"
replaced by JEHOVAH and forbidden by v 3 here — "I
[Jehovah] am the Lord your God" (v 4), and all their
internal strifes Nadab to Captivity — Num ch 21 v 5. [Skip
ch io to Numbers ch i].

NUMBERS. -
Ch 1
[Put * at v 46]
* War census here, a morale of confidence within and
fear in enemies without, or an exaggeration grown of zeal
and historic importance flamingly uncritical — (this census
reduced to real facts probable, was that of it a military ex
aggeration of 100 per cent the caste soldiery here enumer
ated — (II Sam ch 24 v 3, 9, I Chron ch 21 v 3)— hence
total to this census officially kept secret, reduces the total
soldiery of war morale to 6085 caste freemen (v 18) aside
their assisting attendants — II Sam ch 24 v 3, 4. Dis
tributed to the twelve tribes as follows : — Reuben 465 ;
Simeon 573 ; Gad 456 + 50 ; Judah 746 ; Isacchar 544 ;
Zebulum 574; Ephrahim 405 ; Manasseh 322; Benjamin 354;
Dan 627 ; Ashur 415 ; and Naphtali 534. [See ch 1 v 21, 23,
25. 27, 29, 31, 33. 35, 37, 39, 41, 43, 46. See of ch 3 v 39
number of Levites month old and up as 220 (Neh ch 11 v
18), and the First born (patriarchs of sacrifice) as 222 -\- 73
— ch 16 v 2, 3 and it a Nepotism oust of the patriarchal
element, and here the innovation that brought on all their
strifes greatly suppressed by the Levites,- the historians and
preservers of this record. Ex ch 32 v 1-28 : — verse 26 here
(Ex), as against the ten tribes — I K ch 12 v 31. Numbers
here less than 200, as not raised the 100 percent, but added
straight — see Gad and the First born. [This soldiery, a
— 83 —

small part of the people,- in that families were polygamous
(here caste v 18) and contained many attendants. Soldiers
scarce by prevalent warfare and no quarter given — hence
duty of brothers to increase of children, and marriage a
property right slave (Ex 20 v 17) and preservation of clan
or tribe only — ¦ hence want of male children, a prominent
desire prayer and honoring notice. Say Hands two for each
caste soldier : — attendants here, as Egyptian people free
and slave — Ex ch 12 v 38. 600 score (here the notation
basis of larger count then) lieu of thousand, would double
these amounts (caste,- v 18) to armed attendants (leastly
equal) included. II K ch 24 v 14-16; Ezra ch 2 v 58 (43,
55), 70, and priests garments (Ezra) v 69; Ezra ch 8 v 20
for the Nithinim (220) and ch 2 v 58 (Ezra here) for Solo
mons servants 172. See of I K ch 20 v 15 all Israel (ten
tribes) as 7,000. See Judah in II K ch 18 v 23. and Israel
and Judah in II Sam ch 24 v 3, 9. [To chs 2, 10 here
(Num), see "Arrangement of Clans on the March" in To
temism Ency Brit. Num Ch 3
[Put @ at v 48]
@ See genius of this ever watchful eye to- income Levite,
and individuality a nil of say in rule — (see this culminate
in Infallibility Pope,- as a no say priestly also) — all told, a
centralization of many small sources unnoticed of the care
less or uncritical, to it a total greatly comfortable to divine
culture easy doing and no tribute — Ezra ch 7 v 24. [Genius
of this priesthood, an inspiration of abject submission in
the multitude, and an unquestioned tyranny in the few: —
no thought of good or show of love for the hapless many
— (ch 15 v 32-36) ; but all a studied threat or angered ven-
veance against recalcitrant worship. [Ch 3 here, a nepotism
versus the old Abrahamic First-born — v 13. See errors
of number in the Levite families to their total, and the first
born and redemption money — and how much more of this
record -now undetective — R 1].
Num Ch 5
[Put %@ at v 8, 9, 10 each]
7<@ xV no inadvertency. [See v 11 on out a Levite de
tective agency never caught,- in that a no confession and no
result of guilt escape alike — an outward show of -innocence
cover of indulgence and trick of others. See v 18, 19 the bot
tom of this founded in Hammurabi Sec 131, and the bitter'
— 84 —

water a substitution of test — in Sec 132 dangerous, to this a
test dangerous in appearance only-, see it the design of
substitution. See Auricular Confession later, and desecra
tion of frightened confession. To v 23, 24-, see natives of
Africa soaking pieces of newspaper or handwriting in water
to make charms against evil spirits. See v 26 another pres
sure (duress of training) to income of "memorial" a hand
pinch, and the remainder the priests detective earnings
comfortable to effort and assimilation also — a double head
er." && To v 10, 11 next chapter (6)-. see "atonement" unto
the Lord a satisfaction of two doves and two pigeons weigh
ing about one pound of meat dressed ; and the atonement
unto the priest (v 14-17) a satisfaction of two lambs, one
ram, one basket of finest short cake in the world, and wine
enough to finish it off a Tam-o-Shanter at his best — Isah
ch 28 v 7, 8, [Ch 5 v 9 a collect of ch 15 v 10 as 3 quarts,
and ch 28 v 7-10, 15 as 3 pints to each lamb and goat, and
one quart to- each ram — ch 28 v 14 to ch 29 v 13, 17, 20, 21,
23, 26, 29', 30, 32, 33, 36, 37, 39: also Jud ch 19 v 6-9, 21,
22, ch 20 v 1,4. And to Levite importance Jehovistic and
other-, find it in Jud ch 20 v 3, 4, 8, 10, 11-18, 23, 26-28, 33
— note this a Levite story, and Benjamins reasons not given
but guessed in Jud ch 19 v 2, and war over Helen in Herod
otus. Num Ch 7
[Put @% at v 83]
@% See tedious composition here (a most ancient of
Jewish write) reducible into a single enumeration by enum
erate mention of all the princes and successive days in -verse
12, "and his offering was" (v 13) changed into "and" their
offerings each -were a "one silver charger" etc of v 13-17 the
all of it. [Note composition here and much other, an exact
routine of the do in severality, and an inability to com
pound of do alike and successive in composition one — the
word "and" not in writing unto Ptolemaic times. See this
ignored of our English translators (or the Hebrew text or
both), and no notice taken of prepositions or verbs little in
use also — context sign or accent likely the junction here
of words so joined by symbols with us. Of here and other-,
the introductory phrases "The Lord spake unto Moses" or
what more, are editorial interpolations to that a fellow of
them in this codification. To know the original facts to
this old book, would be a greatest startler and novelty of
our age — their distortions and interpolations last, already

here. See conjuration of v 1 (all out), and offerings in V(
2 on and final response in v 88 reverberating yet in dedica-|
tions church, gifts lift of indebtedness, and buildings set ,
apart in great ceremony — crozvd the asset. [To sacrifice ;
of v 9-12 next chapter (8)-, see the asset unknowingly and
enthusingly sacrificing themselves for all time unto a des
potic nepotism priestly; and the Levites painlessly (rather
complacently) passing the sins of people over their heads-,
into a one formula and one sacrifice, begin and set of it all
an imposture — a theocracy train and crib o-f ignorance :
menial to income priestly and opposition helpless. [Ch 16
v 1, 2, 3, 8-14 : and ch 25 v 10-13. See "shave" of v 7 ch 8
a borrow from the Egyptians [Herodotus B II No 37]
Num Ch 9
[Put ** at v 12, and %% at v 13]
** "Nor break a bone of it" : — a magic carefulness so
minutely observant as to impress of it a greatest importance
possible — this and other now a psychology of much Jesuit
ism taken the place of these Levites.
%% A confound of the revenue more than the defalca
tion of purification, its real intention. See revenue industry
widened in verse 14 to a care of strangers exceptional that
usual of them not an asset — raid out. [See in v 1 "after ;
they were come out of the land of Egypt"; and by no men
tion of context yet to their captivity (a standpoint much -1
later)-, this writer must have been in Canaan if not Jeru
salem probable — hence not of . Ezra. See "beyond the
flood" Joshua ch 24 v 2, Gen ch 7 v 20. Note verses 17, 18, ,
20-23 as seven conflates of trust industry Masoretic times j
— Septuagint Ency Brit]. Num Ch 9
[Put ## at v 14]
## "Born in the land" here, an indication of these ordi
nances as of a settled agriculture, and not. something just
ordained in these pastoral deserts — see "while" of ch 15 v
32, and expressions "beyond Jordan". Note v 3 an air of
this passover as' of a long time, and not a time of only one
before this; v 1, 2, 6 an air of that a usual.
Num Ch 10
[Put @@ at v 10]
@@ Note here of these codifers in Jerusalem their per
sistency to have every thing begin in Moses, when quite all
— 86 —

these things in fact were but previous customs stuck so fast
in drilled obstinancies that nothing but a slow change of
centuries could vary them. See in v 9, to givean alarm of
danger there, given here as if it had just now its beginning in
ordinance — standpoint here as at the Pen of Tents near
Sinai — II Sam ch 11 v 11. [Tabernacle here, but an em
bellishment of priestly worship in a cloth pen — embellish
ment, but a clothe of it up in a. drapery of King Solomons
temple. See cloth enclosures of royalty on the march, a
guard of kingly privacy to all but the highly honored and
noble. See in v 29 Moses intentions (believed to be of the
Lord) as easily made predictive when come a success, and
needing only an "if" when a venture — erase "said I" to
prophesy out. Mental impressions of Moses and his priest
ly council (a passive to causes felt not of the I in them
selves) easily made as of an Elohim or Jehovah by beliefs
of clairvoyancy an explanation of all that unusual caused by
him a so : desires of interest here often happily met, and
suggestions "just the thing", a great lubricant to more.
M.oses need of a guide here a great need of a country known
only by contours of elevation recognized by persons familiar
with the country, or descriptions minutely set out in con
tours directions distances and times all from a camels pace
and an instinctive sense of direction — see Ben Hur ch 1.
This cloud (v 11), but a metal basket on a standard con
taining a locating and guiding smudge in daylight and blaze
at night (a guide on) magnified of tradition or editorial
times to a great wonder of their readers later, and a pres
tige oi divine greatness in Israel. && In verse 36-, see
number of Israel put modestly at many thousands — "thou
sands" at that time losing out of enumeration at a myriad,
and continuing with us to a million — I Sam ch 18 v 7,
Josephus B 12 ch 2 sec 1, 3, B 7 Ch 1 sec 1. See a "Con
gregation" of three millions (ch 20 v 7, 8 ch 21 v 16-18)
before the tabernacle (ch 1 *) an impossibility — compare
v 2 here with Josh ch 6 v 4, and v 3 (here) with v 2 ch 27;
and Deut ch 7 v 1 with Ex ch 12 v 37. [See Xerxes seven
days and nights crossing the Hellespoint with less than one
half this number on a wide bridge of boats under the lash
of hurry. See Herodotus Book 7 Nos 54, 55, 56, and this
camp and march : also the impossibility of the German army
(600,000 year 1870) marching on all roads and a most fin
ished preparation more than 200,000 men into an any battle
of the war. See uncriticalness of these authors to this, and
many many people the very now. Continue of this a so-,
— 87 —

see old Rome turning Heaven and earth to a suppress of
new light on this and Jerusalem a continued Theocracy,-
and no individuality think or do. Theocracy Levite and
Jesuit, an elaborated agitation distract of the masses to a
disguised sovereignty in the priesthood, and asset in the
multitude — ch 27 v 21. ["This country (Egypt) is ex
tended as far as the Ethiopians and Arabia Happy, and
borders upon India ; it hath seven million five hundred thou
sand men besides the inhabitants Alexandria as may be
learned from the revenue of the pole tax" : and "Alexandria
pays more tribute to the Romans in one month than you in
one year" — Agrippa in Josephus. Josh ch 8 v 35, 34).
Num Ch 11
[Put * at v 13]
* Meat here, a very scarce article (v 22) and little waste
of it in sacrifice — Job ch 39 v 8. Miraculous portions of
this chapter (an expansion of the true or characteristic
portions of this expedition), are here ruled out on principle ¦
— principle, a guide of intricate things without conflict, i
Quails here, true in part and magnified here to a desire of
the miraculous relished then, and relished yet. Verse 21 a
content of 6000 under 600,000 its official secret and morale '
on others. Prophets here, but clairvoyants or other diviners
sort not of a regular priesthood until after this time. [Mode
of cookery in these deserts, consisted of meal cakes' ground
of mountain cereals in hand mills by women, and baked
in portable clay ovens or stone or brazen plates over ground
fires of sticks (ch 15 v 32) or broken cow chips — much
as that of camp fires on our western plains. Cooking, a
bake boil or fry of change, and pottage muchly. A well
made pottage, a most nourishing and best of eat.
Num Ch 11
[Put % at v 31]
% Note genius of miracle, a foundation of exaggerated
difficulty worked on first, and it overcome by a slightest ¦
effort of will say or do contrast it a greatest wonder — so
easy of word, so shy of proof. [See ch 12 a Mosaic "Bene
fit" produced later, and honored yet. See v 1 ch 12 a' mur
mur of Hebrew danism violated, and its justification further '
on, an ignoration of Hebrew danism to an exogany of kin
dred tribes and out of totem — (Gen ch 10, ch 33 *%):—
a widening of income communicants to totem privileges not
their own around a Levite priesthood a royal descent limited

— ch 15 v 14, 15. See "dark speeches" of v 8 ch 12 as
characteristic of raging prophetism (Josiah to the Sep
tuagint) and not before. Of v 1-3 here-, see II K ch 1 v
8-14, and Izdubar T VII Col 1 par 5.
Num Ch 13
[Put # at v 23]
# The fact of this (inflated as usual with the miraculous)
but a branch of bunches naturally swung to a pole preserva
tive of them a fine specimen of grapes — a selection human
ly taken to represent all grapes there as so, and a fire of
want to a conquest of the land,- more notorious and quicker
of effort than earn of purchase or grow of labor and wait.
[Cut out the word "one", and make "cluster" clusters, and
we have this miraculous bunch of grapes a natural and real
fact; now insert "one" and singularize clusters to "cluster"
and we have the miraculous so desirable in the multitude,
and so easy of word and purpose want to. [This but an
instance of many to an inflation of these records original,
and make of them an appreciation taste of the times. See
of v 18, 19, 20 that Moses was an entire stranger to what
this land of so much promise here before him was : also see
of direction Southward in v 17, and "as men come to
-Hamath" in v 21 that the position of this writer was at
Jerusalem: also of v 17 that the word "this" there and
"southward" required a gesture in a some direction between
southeast and southwest,- as that of their camps about the
tabernacle, or an any survey or no survey not on a north
and south or east and west line. Note that the writer here
had no word for the verbs be is teas or were; and that the
talkers must have had a gesture accent or context to be un
derstood — see am etc of Genesis ch 37 and comment to it:
also Cuneiform Inscriptions. Num ch 14
[Put @ at v 20, and ** at v 45]
@ Witness influence priestly and leader over the Lord, a
great enhancement of their importance with the people — a
happy match of wit and stupidity, and safe asset sport of
"divine culture".
** This expedition a failure, and the blame laid any
where than where it belonged at — Ex 12 *. This narrative
fixed up later, and the explanation of this failure began of
an editorial if in v 8, and rebel not of v_9, and the rebellion
to it in v 10, and the result of this rebellion in camp of v 11,

and Moses prayer to avert this fit of vengeance, and its
failure in verse 22 on out as a predictive utterance of after- J
wards, and here its own detective. [By Tell Amarna Tab
lets-, it can be seen that Egypt at this time had Southerns;
Palestine in its possession (v 42, 43) and after to Joshuas-i
opportunity he was watching for, and used to his invasion
after withdrawal of more northern troops by the King —
wandering in the wilderness (Josh ch 2 v 10) but an await
of a better opportunity, and a change of base right flank
of South Canaan. See Dummelow Commentary Num ch
13 v 17. Begin of Tell Amarna Tablets-, see Thotmus III
invading Syria (Rawlinson ch 20) and portions Syrim'i
of Ch 21 to Menethahs weakness Israels opportunity; and!
this repulse and "forty. years wandering" as of his reinforce-^
ment of Southern Canaan (not yet vacated at all), and his
great victory over his African invaders — Egyptian weak
ness and anarchy later, Joshua's opportunity and conquest
of Canaan. See intent and promise to this expedition in
ch 16 v 14, and ch 20 v 5, and the same insinuated of Joshua
ch 2 v 10 @@. Seacoast country here, watchfully retained
as the great highway of Egypt to Chaldea, and never con
quered by the Israelites — Josh ch 11 v 22, Jud ch 1 v 19.
Of this fear in camp tell of the spies-, see v 22, 32, 33 and •.
other the great terror these giant people had made in wild -
stories (Deut ch 9 v 2) husbanded by these Anaks a protect ,
of themselves in fear cheaper and easier than fight: also the
eagerness of these Canaanite people in general for wonder J
stories flying in all directions and all times and intents about
them — v 13, 14 here, Josh ch 2 v 9, 10, 11, ch 5 v 1, and
all other lost out wonders of ancient talk and wildest hear.';
[Character of stories ancient and mostly absent immediate .
observation-, see Herodotus Book 3 Nos 102-115, 101; B
4 No. 5, 2, 8, 9, 14, 15, 25, 36; and Titans of Hesiod and
Gen ch 6 v 4 a monster like generation of these Anaks
Zamzummims etc to "renown" and context of story brought '¦-
to mind in mentions of Deut ch 2 v 20-23, and here and
Josephus B 1 Chap 9 sec 1.
Num Ch 15
[Put %% at v 10, and ## at v 16]
%% "Sweet savor" here, a godly or ghostly .taste of a I
spirit food released by fire to a spirit nourishment here -;
Jehovah, but behind it all a whatever god or ghostly spirit -
it is offered in burnt sacrifice or exXposed in place. [For
everything in these people a meaning-, see v 391.
— 90 —

## See verses 14, 15, 16 a triple conflate of translation
stitched in carefully (by a whatever editor) to impress of
it a scrupulous care of the text, and trust of the editor in
all his manipulations of original polyphony and construction
his: also verses 19, 20, 21 ditto, and cumulative of trust in
places needed. See sources of v 2, 32 as different as verses
1, 2, 3 an interpolation to a place of these offerings in a
Mosaic origin],
Num Ch 16
[Put * at v 3]
* This the old patriarchal element versus the Mosaic ele
ment (here the historians partial), and innovations Egypt —
Josh ch 24 v 14, 1 Kings ch 12 v 25-33, ch 13 v 33, 34. Note
of this rebellion the priesthood Mosaic coming out of it all in
a one victorious splendor of divine assistance volcanic — a
great awe of the people in after times when' recited at any
warning point scare of the people, and now a detective of its
own falsity and character of these Levite historians. In
fact-, this revolt Jikely put down by Joshua in bloody ven
geance, and at a time of cholera or famine to this a disaster
of murmur and cruel tyranny. See v 15 on out that this
say of Moses, was of a some cosy priest and cosy place
Tabernacle of Jerusalem, and not a Kadesh of the Amalek
country — Ex ch.25 v 1 (5)@, Ezek ch 20 v 38. See v 1-3,
8-14 here as the originals to this disturbance, and v 4-7,
15-50 as an interpolation cinch of rule and comfort in the
firstly chosen Levite Aaron and his satellites — ch 18 v 1,
2, 4, 19, 21, 28, 30-32, an "easy" best and legal obsorbance.
For mental exercise marvelous and doubly thrilling-, see ch
17 v 12, 13, and ch 18 v 31, Deut ch 18 v 1-5. [See 250
princes of v 2 a quite the number of "first-born" in * ch 1,
here ousted to sacrifice. See SUPPLEMENT P 4 && for
this faction here nearly suppressed].
Num Ch 17
[Put % at v 5, and # at v 13]
'/v Proof here, a priestly say-so cure of all question —
great is Levi. [The real Moses here (firstly an uncircum
cised diviner of Egypt), greatly expended to exaltation
Levite — Moses to this record, a dummy in fact or histori
cal ellipsis — Ex ch 4 v 10.
# A rather dangerous place for investigations unfriendly
— acceptance without murmur, far safer and very much
easier — ch 18 v 3, 22, and R 18. .A piece of ordinary leger
demain put into the mouth of the Lord at Jerusalem.
— 91 —

Num Ch 18
[Put @ at v 12]
@ See high place every where a best of it — here a sel
fish savage beast frightened from a cringing others, abject
an ever knawing tyranny — v 12, 13, 15, 30, 32. See this
ordinance (an overt act at first labeled ordinance later) an
ouster of patriarchal sacrifice not only a clean ouster of
them, but a fine imposed also — here called redemption cover
of Levite income, and it an expost facto punishment of a
crime they had somehow thus committed, and without which
there could have been no succession a priority and founda
tion of their own. For more income "best" of all-, see verses
16-20, 26-32. Num Ch 19
[Put % # at v 19, 20]
7c # Read here without fail Spells Recited, and Cleansing
the Unclean Zendavesta; and note in v 2-20 that this cleans- '
ing operation was a mythic expulsion of something spirit
like and invisible by a sprinkling touch of a mythic prepara
tion ; and it not a bathing cleanliness now our sense of
cleansing something materially foul of dirt or issue fetid —
v 2-6, 9, 11, 12, 13, 17, 14-18, 20. [See cleansing of' evil
spirits in old Babylonian Mythology and application of
magical water a spell incantation outside the water here left
out the Levite, and the mythic preparation of the water (see -
bless of the priest yet) the only part of two rites before re
tained — much old incantation of old diviners craft here left
out of their system and forbidden. See uncleanness and evil
spirits identical in Mark ch 5 v 13, and ceremonial wash of
the feet now senseless to us, as once a cast out of evil spirits
here a Levitic Shammanism. Math ch 15 v 2, 19, 20. See
Bede B 1 Ch 27 question 8.
Num Ch 20
[Put * at v 13]
* Verses 6-13 an interpolation of later times greatly use
ful thereafter to influence of staring others,- the purpose"
of it on suitable occasions — a scareing wonder of power
in Moses,- an ostensible leader and priestly executive then
and concept later. See v 23-27- another before say made .
safely after Aarons death to fruiting influence later. See v
22 rightly connected to v 29, and v 28 under v 29. Of v 14-

17, 19-, see Edom (Gen ch 36 v 2-9, ch 26 v 34, ch 10 v 17)
of a same_ totem (Amos ch 1 v 9, 11) in Abraham 600 years
before this, but as now of a difference (mainly Levite) so
unfriendly to first born sentiment as to refuse the Israelites
passage per v 18, 20, 21 here connected in totemism secreted.
[See genealogies not only a keep of record time, but a record
of families to a clan of families soon diverging in kinship to
a same totem. Gen ch 5, 10, 11, 26, Ex ch 6].
Num Ch 21
[Put @% at v 2, 3]
@% See v 2, 3 a vow and it a fortunate success of casual
come about attributed a Jehovistic do and not themselves
the real cause to it. See v 34 here an editorial interpolation
predictive of raging prophetism after Solomon — reread
these chapters with interpolations out for the historical ac
count stitched in with them. See v 9 a curative superstition
nesting in a get well natural of most instances, and it a very
childlike story for children now under twelve years old, and
adults then common — some yet. Of v 24 and a map of
early Canaan-, see conquer of the Amorite country a conquer
of it snugly to the Ammonite line just east of it, and for the
reason,- that the Ammonites (Gen 19 v 38, 37, 31) were of
the same totem as the Israelites in Lot and Abraham 600
years before, and still held inviolate,- as Edom just before
this: also that v 21, 22 (ch 20 v 17) had a reason for it,- in
that the Amorites (Gen ch 10 v 15, 16) were of a kindred
clan in Flam (Gen 10 v 6) more than a thousand years before
and it yet recognized. Opposition to the Israelites, was likely
Leviticism versus patriarchal sacrifice — hence attack and
loss of their lands, Num Ch 22
[Put @@ at v 5, and %@ at v 36]
@@ Moab and v 26-30 previous chapter-, it will be seen
that rule of their country had been lost to Sihon; but from
this chapter they still occupied their grounds, and were in
alliance with Midian (just east of them likely v 4), and that
no attack had been made on the Israelites, they for a reason
had not resisted — (Jud ch 11 v 25) ; and that Balak was
somehow anxious to' put evil spirits into the Israelites to
cripple them of harm to themselves and do it surely — v 6.
Also that neither of the parties clan had violated their totem
in Lot (Gen 19 v 37) and Abraham. [See respect and re
straint of this totem in Moses Deut ch 2 v 1-9, 18, 19, 20-23 ;
— 93 —

v 26-27 here and Gen ch 10 v 16, Num ch 25 v 6-13. For
this totem in distant clans kin, see this totem all up through
Gen ch 5, 10, 11 to a near in clan of it in ch 36 here, and its
repudiation in the Amorites (ch 21 v 21-23) the cause of
their own destruction by the Israelites,- respecting it and
chastening its infraction. Near like unto this matter thought
and intent-, see Balaks plot and overthrow thwarted by
Balaam their friend somehow killed in the Midianite raid.
Totem here in Abraham Lot Haran Ur and other added to
in Goshen as a great god El" -ohim expanded in the Wilder
ness as a greatest god "Jehovah" — hence repudiation of the
old clans after clash with the Amorites for causes mostly
Jehovah, and Levite antipathy for Patriarchal (or first born)
rites of sacrifice — to this repudiation-, see Deut ch 7 v 1-7;
and to affiliations totem-, see Israelite condemnations Levite,
and ins and outs Judah and the ten tribes — Sidon and Baal.
and Philistina and Ashtaroth recognized in older bonds — II
Chron ch 25 v 14, Gen ch 10 v 14-18. Ashtaroth or Baal as
likely away from or complementary the old totem god in
Ham or Canaan as Jehovah was to Elohim, or what the god j
then was ; but as not so different in totem as for the antl-
levite Israelite to not recognize and affiliate to a greater or-
less degree' ignore of the Levite — hence Levite hatred of
these distant kin in totem. [Deut ch 9 v 5-7, 12-14, 21, ch
10 v 8, 17, and Jupiter Callamachus — I K ch 6 @@. To
v 28 ch 21 here-, see Deut ch 20 v 3, 4, Jer ch 2 v 8, 20, 23].
%@ "City of Moab" here, but a patriarchal homestead in
a nearly desert country (ch 20 v 5) about an ordinary county
in extent. Chapters 22, 23, 24 here, but a collection of story
and poetry stitched into this history long after this — a very
readable story first, and a one of a few the best ones come '
to us from so great an antiquity. Standpoint of this story,
a clairvoyance of Balaam illusionary of his mental agitation
in v 38, 22-35, and his after story of it a fact" to him,- by
his belief of these illusions (angel and all) a reality. ' See
v 1 (ch 22) belonging to v 1 ch 25, and it of a some original
account posited in the army "on this side of Jordan" (east),
and it an editorial connect of Balaams story here stitched to
it. [Ch 24 v 7 (Agag), 17, 18, 20, 21, 22, a futurity],
Num Ch 24
[Put * at v 25]
* It would appear from this competition gain of the
prophet Balaam-, that the god of Balaam was the old totem*''
god of Abraham (ch 23 v 7, 8, SUP P 4 &&) and that""
— 94 —

Jehovah and "-ohim" were so near alike as to be the same
god, or so nearly so that the situation made it better for him
to espouse the same as so, and risk his reputation on the side
of Jehovah — a prophet shrewd enough to not get all his
know from clairvoyancy,- a hallucination of dream vision
(Ex 23 $$) voice or thought an unusual intensity of impress
— the usual not so classed by familiarity some how different
— v 16. Note the profound belief of prophetic power to a
conjurate curse or bless of an enemy or friend with good
or evil spirit influence in Balaks anxiety and disappointment
extreme: also the close friendship of Balak and Balaam in a
god and worship quite nearly same or same in variations
phase — ch 20 v 14. Note in ch 25 how easily certain Israel
ites (a stickler of sticklers) took up with the Moabite wor
ship closely like it (priesthood and offal out), and ho.w
savagely the Levite priests turned on them defense of the
priesthood endangered with a reinforcement of their old
enemy within. Worship of images (Lares in Rome) here
in these people, but a convivial barbecue, and offerings to
ghostly spirits (here suppressed) without a priesthood to
the rite — quite democratic it would seem, and a too much
individual liberty for an asset to have or acquire. Image or
idol, but a nidus for ancestral or other family ghosts to con
vivial eat of spirit food offered them in fiery extraction smell
of cookery or absorbed of evanescence. Evil spirits apart,
as thwarted or propitiated in charm cooking or ungents
burned. Origin of spirit notions here, a see and conceive of
that an intangible image shadow dream thought feeling or
the I carried apart the body apparently left behind in dream
or trance, and returned to the body after absenting dream
thought or death supposed — powers of transportation spirit,
as quick as return of absenting thought or dream to self its
representative. Verses 10-13 ch 25 a Levite rage mend of
the priesthood here ignored by this old Abrahamic element
broke loose in Zimri a prince and others of v 14. V 16 out,
but a fit of vengeance in the Levite priests attributed to the
Lord (Jehovah) a cover of their tyranny disguised. Note
sacrifice of Abraham and Balaam-Balak (patriarchal divin
ers) a whole animal and a no priest ; and sacrifice Levite,
an offal (see Egypt), priest and no -"first-born" Sacrifice
and Shamanism Canaan and faction Israel innovated' on in
the Mosaic, and offal sacrifice, greatest god, and priest Levi,
an arrogation Mosaic — hence war Levite and faction Exo
dus to Captivity. See II K ch 3 v 2, 3, ch 12 v 2, 3, ch 13
v 4-6, ch 14 v 3-4, ch 16 v 1-6, 13-15, ch 18 v 3, 4, ch 21 v

1-7, ch 23 v 4-20, and rebellions Exodus. V 9-13 of ch 25
(Num), an exalting advertisement Levite: and v 16-18 a
determination of Council (princes) attributed to Jehovah a
"Theocracy" (Deut ch 2 v 5),- snare of the people a training
to restraint priestly beneficial, and indulgence a spoil of vic
tory — Deut ch 21 v 10, 13. To v 11, 12 ch 25 here-, see
Herodotus B 1 No 35, and note these two instances thus
insulated a proof of their once having a common origin, and
their statements here an essential proof of them a fact and
other matter connected : ditto of Judges ch 5 v 6, and road
guards of Tel Amarna Tablets and Persian highways his
toric — Ezra ch 8 v 21, 22, Neh ch 2 v 7, 9. Invention of
the ancients nearly nil : error same, but intrusions of con
ception taken for fact — Dyn 11 a, R 3 **. See situation".
and "daughters of Moab" (v 1 ch 25) the main principals
to* this disturbance (a kin clan in totem respected) and the
blame laid on to all absent Midianites through one Midianite
woman, and it very unfairly taken advantage of by Josephus
and his Levite authorities (v 6-8, 14-18) to it an excuse and
justification of a most atrocious butchery of unresisting
homesteaders — v 49 ch 31, ch 31 all.
Num Ch 26
[Put % at v 2]
% See 1, 2 here an interpolation connect of Jehovah an
original to this census, and v 3 its real origin — v 1, 2, a
fine specimen of other such doings connect of things in a
theocracy budding then, and elaborated later. Number of
soldiery put out in this census as 601,730, but a military scare
(ch 22 v 3, 4) urjnerve of their enemies, and the real census
(kept secret in the leaders) a caste soldiery of 6,047 aside
their armed servants (a near on to the facts) making in all ...
greatly scattered encampment (Job ch 39 v 8) of a near
60,000 soldiery minor guards herdsmen slaves women chil
dren etc, and scattered cattle sheep goats asses and camels
enough about them to cover the very "face of the earth" for ,
multitude. See strategy of their last march (as before
northward) to keep of their flocks on the free range side of
soldiers and settlement tied to their flocks by settlement — see
Tel Amarna Tablets. JLoshua a man of Tel Amarna observa- -.'
tion and strategy near the equal of Joab,- the keenest ob
server and the best commander of all Israel. A 6,047 picked
and trained freemen and light armed slaves and old and
minor others a guard of camp and cattle, a no mean host of
these times — about 1240 B C. Military exaggeration of

the fighting soldiery here, but a common practice of pastoral
commanders,- in that a scatterment of several thousand peo
ple, and their greatly larger flocks, gave them an appearance
so great that a large exaggeration was easily covered up in
this appearance; while that of a settled agriculture, gave
them a no such an opportunitv, and a smaller inflation of
40:100 was used. Deut ch 7 v 7, ch 9 v 1, ch 11 v 23 — Livy
here lost. Num Ch 27
[Put # at v 5]
# See persistent carefulness of the priesthood Moses
stood for (a nepotism) to hide their sovereignty (v 20, 21)
and income (ch 31 v 28-52) under a Urim- and Thummim
clairvoyancy appalling and directive a cowering xand cred
ulous multitude,- asset of worship. Of verse 20, 23-, see
touch and prestige of high place (II Sam 3 v 36) royally
transferred. ["Fear of evil rather than the promise of
good brings obedience to law" — right or wrong. Wants
of advantage rather than the sense of right, brings notions
and do of law. See v 1, 11 a settle of inheritance in a
daughter by Mosaic ordinance here interpolated with others
likely real of the time,- as v 15-23 somewhat as the original.
See v 5 here an interpolation, and v 6 unearthed as fol
lows : — and Moses spake unto them "saying" etc — Ex ch
18 v 13, 16. To v 12-14 here-, see Aarons recreancy and
surprise amended and excused in Ex ch 32 v 1-6, 23-25.
Num Ch 28
[Put *% at v 2]
*% See verses 1, 2 here and "thou shalt say unto them"
of v 3 (or other like it) but historic interpolations connect
of old Mosaic documents or doing sort to make of this rec
ord a theocracy in appearance, but a priesthood in fact —
for this fact-, read in thought Chief Priest lieu of the
"Lord" — ch 29 v 40, ch 30 v 1, ch 31 v 1, 25, 31, 41, 50,
52,54. [Ch27v21] Num Ch 31
[Put @ at v 49]
@ A complete proof of this an every day lifting expedi
tion of that time, and it here by these Priests under a false
attribution screen of the real motives plunder. A loss of
no man, a proof of little or no opposition, and a terrible
warning to others defending their homes against Jehovahs
— 97 —

priestly anointed and chosen people,- as savage as American,
Indians — see Dahoma and other cattle and slave raids.
.Africa; and I Sam ch 15, and this avenge (v 2) a precedent'
to Popish Massacres Europe. Of census here, a display of
might exalt of nationality historic-, the numbers fall into
order as a detail of 4000 caste soldiers and armed servants
a total : and fit of exaggeration all through a correspondence
in this-, v 30-35 subsides into 6750 sheep, 720 beeves, 610
asses, and 320 "women. [Women of ancient time but a
chattel of property right, or a soldiers mead of battle —
see Theseus Achilles xAlcibiades and Canaanitish save or
slaughter of woman in battle. Kings and cities here- but
heads of a one or more polygamous families, and their
pastoral wells tents and corrals of hold and light protection
— ch 32 v 24, 26. Number of people cattle etc said of
this place, a meteorological and territorial impossibility: —
hence a historic and translatory falsehood inflate of a very
small nationality into a great prominence and historic pres
tige — hence about 600 score (Deut ch 7 v 7, ch 9 v 1, ch
11 v 23) the basis of this exaggeration. &&, See selective
barbarity of verses 17, 18, 24, and its approving compla
cency through all its softened phases up to- Septuagint times
and after. Interpolation distortion and condemnation con
fined to that an omission or disagreement of latter arroga- •
tions or rites Levite — importance Levite and King Solo- •
mon, a greatest advertisement of crowning Judaism — a
twin of gild gold and blasting corruption. See subterfuge '
of v 50, and Assur Tigleth Pileser I and his numbers,
Cuneif orm] . Num Ch 32
[Put ** at v 24]
** Walled homesteads (fence or fortress) of a one or
more patriarchal families of polygamous children and serv
ants,- a lowest unit able to contend against marauding bands >
of cattle raiders everywhere on the alert of free range loose
ness, and escape the vengeance of settled and fortified places.
Raiding of others not in confederation of defense, was con
sidered nothing out of the way (ch 31) by these pastorals
of might (the rule of all), and made no more about it when
inflicted than retaliation of opportunity. See roving bands
of pastoral people still grazing the plains of Syria in fam
ilies of several to over three thousand persons armed to the
teeth, and in constant nearness of situation to alarm and flee
or battle. ¦ [See Josephus Antiq' Book 4].
— os —

DEUTERONOMY*
* Of Deuterononrv.here as Hilkiahs Deuteronomy original
(ch 1 v 22-25 here, Num ch 13 v 1-3 later), and improved-,
see "as Israel did unto the land of his possession" as put
into Moses mouth in Deut ch 2 v 12, as that same of "Eu
phrates" in v 7 ch 1, and Solomon ch 17 v 14-17, and Cap
tivity ch 29 v 28, 27, 26, 24, 22, 21, ch 30 v 3 and v 1-10
same, and ch 2 v 25 (Josh ch 2 v 9, ch 4 v 1), ch 4 v 25-30,
ch 7 v 22 (a futurity) ch 8 v 19, and interpolation of Deut
ch 17 v 14-20, and other veilings here and rhetoric of ch 9.
After chapter 26 (see ch 28 v 47-65) all matter on out this
book, but a supplementary amplification of old Mosaic his
tory — a Babylonian improvement. See ch 22, 23 of II K,
Deut ch 13, ch 12 v 1-3, ch 18 v 9-12, and all other reflec
tions to Josiahs suppressions King — compare Deut ch 7 v
5, 25 with II K ch 23 v 4, 6, 14. See ch 29 v 1, 28, ch 30
v 3, 5 for this a Babylonian revamp of old record and later
song made a fit (Jud ch 5 v 1, 7, 6 not so well done) in an
advanced composition partly, and translatory colorings
since. Anything here easy of desire and selections rejec
tions or destructions (Jer ch 36 v 21, 23, Ezek ch 13 v 9,
Malachi ch 2 v 7. 8) anyhow Jehovistic and Levite — Jud
ch 3 v 15-23, ch 4 @*. For reflections here Josiah (a puppet)
and after-, see II K ch 23 v 1-3, and Neh ch 8 v 1-8, and •
Josh 8 v 30-35 an interpolation: also v 29 here (Josh ch 8)
and next chapter cut apart to this a purely foreign matter.
,Of distortion song practiced here and elsewhere-, see it
exposed in Jud ch 5 v 1, 2, 7 to v 6, 24, 12, 13: and for
ragent prophetism-, see II Chron ch 18 v 5 : and for in
veracity common to them of the time-, see v 15, 12, 6 in
this order and chapter same. [For Deuteronomy a late de
velopment-, compare v 16 ch 24 with Achan Josh ch 7 and
earlier composition than most of it here, and v 17-19 ch 25
here as later than Samuel of -I Sam ch 15. See of v 2 ch 9
Deut that an immediate sensation negative to Moses is here
a positive proof (all contexts connected) of this being a
no utterance of Moses at all; and v 13 (same) an another
interpolation of a prophetic interpolation at or near Josiahs
.persecution and cinch of Leviticism tight unto us — Ezek
ch 37 v 22. See also improved composition after ch 26, and
v 6, 10-13 of ch 31 as same in Josh ch 1 v 6, and ch 8 v 32-
35. Deuteronomy here, but old records and matter new to
us tacked on it as a person time and place of Moses on a
rostrum of rehearsal. A valuable book however under a
Mosaic dress, and first formulated by Hilkiah and added on

to later — see II K ch 22 v 8-14, ch 23 v l-2o, Magus of
Rawlinson, Jer ch 44 v 15-19, and SUP P 4 && here. Pre
dictive interpolation Genesis and a first Pentateuch up to be
fore first intimations of a Babylonian Captivity, as very
likely of this time, and Hilkiahs Deuteronomy yet un
touched after its first publication in Josiah,- its first adver-
tisement in royal prestige and cinch of it to us. Circum* ,
cision in Genesis as not before Herodotus, and probably a
time of the substitution of the Ram lieu of human sacrifice
after defeat of the Carthaginians about 350 B C — see
*@ Gen 22. Genesis here after v 3 ch 2 and these exceptions;-
here, and some distortions transcriber and insinuations Le
vite, are essentially a Goshen record, and more reliable than
most of Exodus. [See of ch 23 here (Deut) that v 3-6 are
a newer matter than Moses, and v 7 an old matter of Mosaic
time: and as that also of Balaam original of ch 22-24 to
words put into his mouth in Num ch 24 v 16-19; and Deut
ch 32 v 39, 42, ch 33 v 26, 27 as very like unto parts of Job
(ch 33 v 4, 15, ch 35 v 5) and more of oratorical times,-
then a long time after this — see ch 31 v 30 here," and Ex ch
4 v 10, 14, 16. The predictive mode, an interpolation and
distortion of the old record in an advanced composition of '
a first oratorical time. Advanced composition here a con
test of thought persuasive a lose out or retain of set in an
old Authority. To a retain of set in authority thus-, see
Jobs assailants climaxing in ch 38, 39 there, and Levite for- ,
biddance command appeal and denunciation clothed in a
finer language of Deuteronomy improved (ch 9-13, 27, 28,
32, 33) and meet of this oratorical rage a newest plaything
of a newly opening advancement of thought and word. For
ragent oratory this-, see the Prophets Greece and Rome and
oratorical compositions made borrowed or fixed over, and
editorially put into the mouth of others in Job Livy Josephus
and others. [Gen ch 49; Ex ch 15 ; Num ch 21 v 27-30, cli
24 v 3-24; Jud ch 5 ; II Sam ch 1 v 17-27, ch 12 v 1-14, ch
22 ; I K ch 8 v 23-61 ; Psalms, Proverbs, Song of Solomon,
and all Israelite prophesies projected back into these texts
before Josiahs time at least. Other predictives per sign, an
art of the old diviner changing in Samuel and Nathan. In
terpolations and distortions here, a matter of clause verse
and verses part or whole a subject of interest priestly and
feel of word catching. For ease of distortion-, see Gen ch :¦
1 here, Ex ch 14 @, Num ch 13 #, Josh ch 4 %, ch 8 v 1-3
**, Gen ch 34 *%. In all this-, see Theism here a contro
versy of intoleration Levite — (R 13 za) ; and Polythei,
— 100 —

about a toleration and no controversy other than tolerate
right — Jud ch 6 v 25-30. The Ten Tribe faction Israel a
faction of toleration Canaanite and Judahite. [To all this
now-, see Num ch 32 and v 32 as naturally connected with
Josh ch 1 v 10 etc,- here cut apart to Deuteronomy and
more between ; and Deut ch 34 v 1-6 and Josh ch 1 v 1-9 as
an interpolation connect of Deuteronomy with Joshua. To
Josiah here-, see Josephus B 10 Chap 4, 5, and end of the
ten tribes B 11 ch 5 sec 2 : also to exaltations Jehovah en
hanced doubly in depreciations man made vile. [See "Con
fessions" St x^ugustine and "Total depravity" a staged con
trast, and no contrition: — "I will now call to mind my past
foulness, * * * reviewing my most wicked ways * * *,
that thou mayest grow sweet to me". "For thy omnipotency
is not far from us * * *, Oh Lord." "And to what pur
pose : that whoever reads this may think out of what depths
we are to cry to thee" — St Augustine [For the lost out to
this record cr context of know then and partly restored here-,
see SUPPLEMENT Math ch 15 &&].

JOSHUA. Ch 1
[Put 7c % at v 1]
%% Of verse 1 here-, note of clairvoyancy collusion or in
terpolation that Moses the servant of the Lord^ is but an
agent of the priesthood sovereignly disguised as "the Lord"
to a delusion of the people (II Sam ch 16 v 23) and some of
the priesthood: and "the Lord spake unto Moses" thus, but
decisions and orders of a secret council put to the people as
of "the Lord", and believed by them in all sincerity, as of a
Jehovah real in spirit. [Ex ch 3 v 3#, ch 25 v 1 @@,
Jeremiah ch 1 v 9, 10. Of verse 4 here,- time of this verse
is an after time of Joabs victories over the Philistines and
conquests reaching to the Euphrates River. See verses 6,
7, 9 three stitchings of three readings to a no original of
this time,- in that they make open a slip of blame on others
to an excuse of failure which really occurred in instances
later, and the blame slipped on to the condition of predic
tive instructions safely there. See v 10 here a natural con
nection with Num ch 32 v 32, and Deut ch 34 v 1-6 and
Josh ch 1 v 1-9 a connecting interpolation of this editor —

these Mosaic introductions greatly a scrap of something
wanted in a Mosaic sanction the then all of deference and
proof of that to follow. See v 8 an interpolation place of
Deuteronomy where we find it, and v 15 the position of the
original writer here edited later.
Josh Ch 2
[Put ## at v 9, 24]
## Great rumors and great excitement of a murderously
invading army and no quarter — the tots and girls to go
this time, and mothers to be speared to death by ruffian
lances — Num ch 31 v 12-18. Hence "The flying rumors
gathered as they rolled ; scarce were they sooner heard than
told: and all that heard added something new, and all that
told it made enlargement too" ch 6 v 21. See v 12, 11 here,
and Theseus and Prithus of old Greece (B C 1200) a com
mon Aryan bond of godly fear strong as it had been a fact.
Josh Ch 2
[Put @@ at v 10 Egypt]
@@ See Exodus ch 14 v 22, and note this unusual tide.
here already noised about (a satisfactory explanation then
good anywhere) as a miracle (Ex ch 16 v 25 **), and it
now a purposed agitation to influence on others Canaanite: —
a clever strategy with other (v 11, ch 5'v 1) to a morale of
fear in their enemies — Deiit ch 20 v 8. Miracles of this
day of a common report, and the people outside of the Jews
at least all believers in such and all the gods and wonders
special each class of worshippers: — thus believing in other
peoples god as their gods so surely as their own was theirs
— each alike of an ancestral origin. Hence easy fall away
of one to others gods (all near alike )when gone to other
localities of residence — their god supposed not to be in that
locality,- another gods territory — Ruth ch 1 v 16. Note
the Hebrews ever doing this, and the constant threatenings
of the Jewish priests against it,- who of a very like worship
but the priesthood, were denying any other god than theirs
exalt of the Levite priesthood, and oust o'f others a per
sistent purpose — see this yet the spirit and purpose of
Jesuitism now and ever. Others as more like the old Abra
hamic spirit patriarchal of administration. [Ex ch 6 v 3,
@@. See in v 10 here a nearness of memory indicating not
more than a not great length of time rather than an evil-
spirit number so much strained by Jewish historians,- and
all but possibly false. See inquiry at the gate for a person

of v 1 here a smart disguise of intent and do then common;
and the seriousness of the text an indication of thi's sort of
do as uncritical as a. dreamer with his dream,- saint or sinner
it seems — Marriage, a property right only, and singleness
(Gen 38), a law unto itself after self responsibility. Verses
2, 3 an after thought. See distance in ch 3 v 4, 17; and
"Sanctify" of v 5 a some method of ridding themselves of
evil spirits conjurate the time,- and here suppressed: as
now simplified of fasting prayer and meditation rid of the
mind to evil thoughts and motives strictly modern,- as theirs
strictly ancient. Conceptions and intents of good and evil
then and now scarcely recognizable of each other by the
candid and not at all by mind perverted — hence clothe of
ancient notions and phenomena by the present, is now a
greatest error of modern thought.
Josh Ch 4
[Put % at v 9]
% All a say-so alike in evidence: stones or no stones, a
no proof of either. Note "there unto this clay" omitted
about the stones on dry land (easily never there), and placed
to a place safdy out of sight. [All the unnatural here and
predictive without an if or that an intention, but a say-so
outside of all experience or necessity the foundation of
proof and sensation also — Dynamic 16 a. Occult predic
tion, a falsity pure and simple ; apparent prediction, but a
sagacity or fortunate guess or made so afterwards. [See
v 13, 14, 15 of ch 5 a clairvoyancy of Joshua enlarged by
editorial corruption afterward. Of ch 5 here v 2-, this
circumcision, a second one only, and a clearance of them
a reproach of uncircumcision in v 9 here and Ex ch 6 v 30.
For originals to chs 3, 4, 5-, see v 1-4, 6-11 of ch 3, and v
1-6, 8, 11-13, 19, 20 of ch 4, and v 1-11 and clairvoyancy on
out of ch 5 — mark and read them so. Facts here original,
as greatly added to in the miraculous of gathering tradition
and embellishment editorial. Josh Ch 6
[Put # at v 25]
# "Unto this day," makes this account (original) a not
many years after — see this often affirmed in this history
a proof of many authors bottom of this record,- a Levite
collation and interpolation. Read verses- 27, 21 here for a
•definition of fame, (ch 10 v 21, II K ch 15 v 16) in these
times, and verse 19 a little reminder that in the acquisition of
— 103 —

"fame" a few incidentals are necessary to it a "balanced"
operation. Collection of the more precious plunder, but
ruffian snatches of ornament from the arms necks ear:; faces
and ankles of dying men women and children yet hot of
chase murder income and vengeance Levite $. [See User-
tasen III Ch 17 Rawlinson].
$ Taking of Jericho here, likely a strategy of repetition so often
and mythic like as to put their enemy to a carelessness contempt of
them, and then a sudden noise and false attack at one place draw
of force to the point, and a furious and prepared assault at a weaker
or unguarded point the success — (see v 20, 22, 23; ch 2 W5, 18, 19,
21) : all as with the unusual of its incidents and the passing of the
Jordan (attention hot) attributed a godly assistance cause (no
other explanation then of things), and this magnified of rumor
and falsity to terrify of outside others a flame of fear — ch 5 v 1.
"And the wall of the city shall fall down flat" of v S, and "that the
wall fell flat" of v 20, are interpolations, and the remainder of the
two verses connected above the interpolations, is the order of the
attack and the real attack and take of Jericho. See the meteorology
of Egypt and Syria (Job ch 39 v 8) and ruins of Jericho, prove
these "cities" to be but stone cells few, and assemblies of people
rude and nil in war other than tribal or patriarchial camel dashes
or stand of men and spears raid or defend of cattle. Hence
accounts here of great numbers of soldiery, are but politic or wild
estimates of number terrify of others and a boast of number a
self inflation : — see scare of Greece to boast of Persian number,
and unmolest of the exaggeration to it an inflation of their valor
— see their number killed and that of the enemy, a continuation of
this propensity, and it yet a tactic of reports newspaper — see them
always end a cypher. [No official reports then inform of people,
but all a wildest say-so of mouth to mouth, exaggerations and. an
ever changing say until fastened in varying tablet records the last,
or editorial stitching or collation to larger record. Of these terri
fied Amorites and Canaanites (ch S v 1), note their belief in- these
miracles as firm as that of the Israelites themselves,- by a general
belief in all gods as gods, and an impression just then of Jehovah a
very great god in battle and marvelous miracle never suspected.
Passing of Jordan here, a plotted ruse or sunken trestles part and
secret ford (ch 3 v 4, ch 2 v 7) taken advantage of to an adver
tisement of Jehovah a very great and dangerous god to meet, and
this a chill of others courage : and once started,_ then as very
assiduously cultivated and adroitly circulated to this its psycholog
ical effect — often stronger than arms in battle. $$, [For "Cities"
and "Kings" here, see Gen ch 26 #'#. River Jordan here?, ordi
narily about thirty to fifty yards wide and near four feet deep
in summer time : rain here, a winter phenomena mainly region of
the Jordan lakes. Miracle ancient -and later, but a performance
of some kind greatly to lessly unusual, and it magnified in a tradi
tional growth of fervor later — hence a belief and not a lie usual],
$$ See Livys Rome (Volcian and other) to boasting number
slain, discipline a greater prestige and nerve of Roman arms to
do .of other battle, and terrify of other enemies — true or untrue all
the same and never inquired into. Hence much historic battle and
valor past, are muchly blood and thunder stories sort a string oi
— 104 —

Josh Ch 6
[Put %#atv2]
%# Of Joshuas clairvoyancy to its signs in ch 5 v 13,
14, see his military thoughts in v 2 here so vividly visional
to him as he to believe them impressed by the Lord,- and
not of his self the recipient only — English color of trans
lation off here, a plainer view of it. Consecutive stand
point of this knowledge then, was that a clairvoyancy in
Joshua first; belief of Joshua as to its cause the Lord
second, and a tell of it to others third, and this again passed
to others a tradition record or both — hence what the
Lord said unto Joshua, was or is an inference trust of
say-so Joshua to an any other afterward. [Clairvoyancy
here, an unusual see or hear of things mental, and they
believed as of a whatever cause attributed — attribution
of initiating causes this, a truth error or pretention. [Ex
ch3#]. Josh Ch 7
[Put @ at v 1]
@ Note here and other, Jehovah ever represented a
sovereignty 'wholly capricious a partiality or vengeance
irrespect an any sense of right or wrong as we see it —
not then surmised about, and here an exact reflection of
the people themselves. History of an ancient god, but a
moral of its people. See v 2-26 here an embellished story
of defeat and an Achan punished with death as here related,
and it a construction of offense and punishment under
Sec 6 Hamrnurabis Code,- wherein the stealing or receiv-
stirring word more than fact — Oh power of word and wonder
over credulous people. "The frontiers of that extensive monarchy,
were guarded by ancient renown and disciplined valor" — Gibbons
Rome. Discipline of courage now and trust of strength (a greatest
morale) a parade of monster war guns cartridges sort direct, and
newspaper illustrations and select practices sort strikingly impres
sive and often misleading — miraculous performance of the gods
no longer useful. To the wars of Joshua here-, see Tell Amarna
Tablets Nos. 63 B M, 70 B M, 155 B, and 50, 49, 51 B M, 105 B,
102 B, 106 B, 104 B, 103 B, and note in 103 B that the Hebrews
are called a tribe. See here Egypt slowly losing ground until
Shishaks raid of the Temple and recovery of Palestine many years
later. [& See by these tablets (kingly or other) that these ancient
people were uninventive of any thing to say meet of the not known
before — hence falsities of this text are confined to fact exaggerated
or borrowed matter interpolated or distorted to the old underneath
it. To these Tablets Royal-, see value of presents in Isa ch 36 v 16,
Gen ch 33].

ing of stolen property of a god was punished with death
— here Achan for stealing, and his family for harboring.
in his tent,- the "Accursed thing". See ch 7 here but a
lifting expedition foiled, and a crawl-back-juggle of the
cause and punishment of it in any other person than the
one it belonged to : and it lastly a double header excuse of
failure and warn of people the great sin it was to rob the
priests of a plunder really procured by others — v 11, 12,
13, and the accursed thing a violated something belonging
ostensibly to- the Lord (ch 6 v 18, 19), but really to the
priests — Num ch 31 v 28-52, and all implications com
placently and adroitly then and much so yet. See v 26 a.
monument of warning to all defenders of home technically1;
conveyed to chosen others. To v 6 here-, see Herodotus,
B III No 65, 66. "The Persians when they saw their King
weep all rent their garments" (a custom without sense as
usual), "and gave themselves to abundant lamentations" —
Persia here, a closest and most mingling neighbor to Shumir
and Ur,- migratory of Asia Minor to nationality later.
Change of religion here, a substitution of a tolerant people.
Canaan by an intolerant people priestly mad within, and
Levitely savage without — Romanism, built on this!
Josh Ch 8
[Put ** at v 3]
** "Thirty thousand" here, but a historic inflation of
military greatness national — per agricultural inflation, a
body of 12,000 free and servant soldiers,- a plenty for that
country. Of verse 8 there-, see their crime against the '
Lord Jehovah, a cultivation of their own vineyards, tend
of their own flocks, worship of "-ohim" without a priest
hood, and a resistance to a priestly clan of marauders. See
v 10 a military number put out at a right moment to en
courage of the Israelites, 'and awe of their enemy adroitly
informed. Verse 25, a discipline of great numbers slain
encourage of the Israelites, and scare of others. Of verses
34,35-, see absence of the newspaper to publish laws, garble
truth and traffic wrong — an old unscrupulosity of raid
genteely barbaric. [See cattle and city of ' v 27 and else
where of these deserts and texts as only walled homesteads, "
• and wells of water greatly magnified afterwards — Jud
ch 10 v 4. See this invasion cut apart at v 30 here, and
v 1 ch 9 to an insertion of an unrelated matter and notice
of Hilkiahs Deuteronomy II K ch 22,- and it an after to
v 1-3 ch 23 there: also Nteh ch 8 v 1-8. See v 17 22 18,
— 106 —

and v 1,2 as editorially corrupted. Read v 1 to "Ai" be
fore "see", then skip to v 3 and note that left out a "pre
dictive rhode" of interpolation ragently prophetic, and 'Ai"
and v 3 the natural connection of the original — v 1 to
"Ai", a clairvoyancy of Joshua in thought unusually vivid,
and here added to]. Josh Ch 9
[Put ## at v 5]
## No book of antiquity painted pictures of ancient
life so fine and quaint as these old scriptures of talk and
see the basis of their best literature. Their literature his
torically original, au uninventive see and say-so natural, and
its traditional and recorded slips adds and leave outs (im-
perceptively slow) as natural and unnatural. See position
of this writer on the west of Jordan and not the east of
it in ch 1 v 15, Nlum ch 22 v 1 — it seems he had crossed
the river with the army. See v 11 a military lie (allow
able) protected in a technical custom stronger than savage
vengeance. Note of v 15-17 here a stickle of notion case
of iron. Of v 2L, see technical trickery a save of their
lives, and a make of their introductory appearance (v
4,5) a continued fact. See of verse 25 their acquiescence
a proof that under the oath this was to be expected: and
in verses 18,19,21 that the princes were a binding and or
dering council mostly concealed under a priestly Urim and
Thummin fixed for the people as a secret conclave or caucus
now. See of v 24 that the Israelites were claiming this
country as a gift of Jehovah and it so reported to their
enemies. See binding force of an oath these times an im
press of greatest surety in v 19,20. "For the Athenians
could not do it themselves,- since they were bound by
solemn oaths to observe for ten years whatever laws Solon
should enact" — Herodotus. "Oath which most hurts men
on the earth whensoever one has sworn voluntarily a per
jured oath" (Hesiod), seems to have been violated suffi
cient to have called unto it a very marked attention ; and
no punishment greatly a miss of its infraction natural,
must have produced in the minds of the more quietly sa
gacious a constructive evasion — Josephus B 5 Chap 2
Sec 12. Hurt of infracted oath, as likely more of opinion
in others than vengeance of the gods,- the gist of restraint.
See "Oath witness" of Hesiod a guard against this infrac
tion common enough to need it. Favor of this league,
was offer of servitude (v 11) needed, and spare of their
— 107 —

lives by common totem in Gen ch 10 v 16 not ignored by
them (as the Amorites did), and the same totem respected
in Moab and tendered to the Amorites and rejected per a
dislike of the Levite priesthood and want of patriarchal
sacrifice. Hence Jud ch 1 v 21 and avoid of an oath con
structive. Josh Ch 10
[Put @@ at v 27]
@@ ¦ A natural truth very likely — an unfriendly cairn
of sad despair and bloody vengeance mark of warning and
fame in Israel — v 21 here, ch 6 v 27, 21 [Of this a
posthumous contrivance-, see marked people in monu
ments of plaint pointed out as a posthumous live in
others thought,- a last trust and hope in passing life bridge
of "immortality". Of future life primitive-, see dissolu
tion of life earthy a parting of the soul with its body, to
an immediate existence of interest and activity spiritly
visitor of friend or foe, and it a reciprocity of offering and
assistance, or propitiation and restraint — ancestral wor
ship here, as individual or tribal when patriarchal or
chieftain before. V 8 a belief of Joshua a clairvoyant,
and his say-so of it the implied proof of it thereafter:
attribution of success in v 10 to the Lord, a general belief
and say-so of these people in all their successes — their
failures an Achan in principle. V 11, a hail storm im
proved on later; and v 12-14 a quotation from the book of
Jasher — v 11 and 15 the natural connection here cut
apart, && [Of ch 22 v 22 here-, see it a god of gods in
Elohim (a great god of Goshen) arrogating spirit poten
tials Levite unto it a Jehovah,- composed of potentials a
great god Elohim, a fire god Gibil (Babylon), a plague god
Babylon, and a godly collectiorL of evil spirits agent and
Angel spirits oracular or militant — Jud ch 6 v 11, 12,
21) : also a tint of this Egypt in Ammon a god of gods
(also) and a touch of that to develop into a god universal
and almighty. And bottom of it all-, see agency man a
' direct contact in Jud ch 6 v 34, ch 11 v 29, Deut ch 34 v
10, and everywhere this a patchy gather Goshen to the
Masoretic, and translation and interpolation since. See it
first a diviner then a priestly head of interest Chaldea
Egypt and Roman Catholic — Ex ch 6 @@, Gen ch 3 4,
ch 10, etc. — 108 —

JUDGES
[Ch 1: put #% at v 7]
#% See these pastorals taking as complacent a delight
in this atrocity (give or take) as Apache boys amusing
themselves in tearing to pieces live birds mice and insects
sort wing or leg at a time. Of verse 6 or 7-, a thumb one
festival, or toe the next, would economize the entertainment
and draw a crowd. See atrocities here to Agag a Roman
Catholic and Anglican precedent correct of heresy, and a
satiate of wounded piety as cruel as Geronimos Indian
band — see Herodotus B 4 Nos 64, 65, Gen ch 9 $ 4> ana-
Samuel slicing up Agag with a razor edged sword and
nerve of cruel vengeance. Towns of v 27, but folds and
camps outside the walls of a patriarchal homestead oriental
— Num ch 32 v 16, 26, Gen ch 33 v 17, 18, 19. See v 18
corrected in v 19, and the Kenite home in v 16 a fruit of
neighborly worship in Jethro and a theology (priest and
all) nearly same at this time — Exodus ch 18 v 12,. 11,
Josh ch 22 v 22, Gen ch 3 $, and Set, Nubi, Appepi as
gods of evil, and Ammon, Khem, Phthah, Ra, Osiris, as
opposition gods Egypt. Jud Ch 3
[Put * at v 4]
* Part failure here very adroitly obviated save of in-
tentive promise with it — as with most people, a press into
confirmation all that made a fit, and a leave out or explain
away all that not a fit. Note complacency of all these atroci
ties of "nothing left to breathe" etc, and there not a re
motest thought of it as an anything out of the way — ch
1 v 6, 7. All a very unfeeling and savage state of men
here thrown into a halo of quaint English translation and
fascinating hues of strangest fact and fancy. See Tell
Amarna Tablets 59 B. Note verse 31 here a merest bit
of record to all that a whole reign of a Judge, and it
hunted out to fill in a gap here an intent more than fact to
fill it. These histories, a merest fraction of Hebrew his
tory and story caught up of this priesthood to a continu
ance later unto who its final to preservation after. All
other budding nationalities of this and previous time lost
out but two nationalities continuing as a Chaldean and
Egyptian history preserved — Greece a glimpse and China
a blink of that a little earlier than David and Solomon,
and Italy yet a savage, pastoral ground, and walled home-

steads guard of women children cattle and near-in agri
culture — outer lands unsalable in Livy, and close-in lands
a contention. For rising nationalities gone out of history-,
see few of mention here a glinting Cadmus of agriculture
in Greece, and a Mongolian nationality Asia Minor to
Northern Palestine a tablet notice and no connection. And
how many more back to an Aryan cradle, and Turanian
homestead. Of v 27, see a certain blast of a trumpet, a
call of frontier danger or military want to emergency.
Jud Ch 4
[Put @* at v 3, and % at v 15]
@* Of verses 1-3 here and ch 2 v 11-13, 19-, see evil
a do of that not priestly approved (their only sense of
wrong), and that a success of rule priestly as always of
the Lord, and that a calamity to Israel, was a punishment -,
of the Lord for a some priestly unapproved something or
studied up Achan or other then — hence failure never
caught. See that which was evil all through II Kings as
that right of it prominently set out in II K ch 18, 21, 22 v
2, ch 23 v 4-6, 37, Jud ch 10 v 6, 16, ch 3 v 15-23, ch 5 v
8, Deut ch 17 v 2-5/ Jer ch 16 v 10, 11, ch 18 v 20, 21, ch
22 v 8, 9, ch 25 v 5, 6.
% Remnant a popular nursery story to flushing sale
(its interest), and talk about (its advertisement), then
poetry (its preservation longly), then stitch in with other
matter into this record,- its salvation to our times. A great
ly honored subject of a murderous hospitality divinely ap
proved, and an honored heroine of spoil (ch 5 v 30), and
prayerful example — ch 5 v 31. [Compare times of v 1, 7
ch 5 to v 6, 12: also v 13 with 24, 25, 26. To v 6-, see
road guards of Tell Amarna Tablets, and Josephus B 11
ch 5 sec 6. Compare v 26, 27. Finish of v 6, 7 here-, see
ch 6 v 2, 3, 4, 11. See v 28, 29, 30 a confusion bettered of
v 27, 30 together. Jud Ch 6
[Put # at v 10]
# "Your God": note here and other mention of Je
hovah, that he is never mentioned as a universal god (I
K 5 v 3, 4), and never treated as an any other god than '
followers of the Levite priesthood,- the prominent all of
the system (v 25-32), and the real rulers disguised in "the
Lord" a concealed spirit of the Ark or clairvoyancy —
clairvoyancy a mental image quite plain as sensation but
— no —

distinguished not, and it a discipline of the multitude in
a pure faith and forbidden see. [I K ch 10 $, and Ezra
ch 1 v 3, ch 4 v 3. Hebrew worship a faith without works
attended to in custom,- a growth caMt fgairfst intention:
— invention a fruit of genius lost out luithout endorsement
and preservation in the better part of the commonality here
a blank to it — (Dynamic 1 @) : — for resistance to in
vention by these people-, see old methods of agriculture
and live. yet the ways of these people spite the great ad
vancement of art all about them and touch of them a traffic.
Mohammetan conquest here, more a conquest of authority,
and shift of the remainder,- a prehistoric custom. See of
v 11-26 a clairvoyancy of Gideon told to others a starting
point, and v 36-40 an interpolation craze of the miraculous.
Verses 27-32 an intoleration of Gideons belief v 11-26. To
v 1-6, 11 here, see Herodotus B 1 No 17, and note its
proximity. To v 31-, see "whilst morning" the legal time
of death by stoning — v 30. See that a "second bullock"
of v 25, 28 had a some meaning to it,- as much other of
this old book and its strange customs and notions intimated
and then cut off. To v 2-6 here-, see Josephus B 14' ch 9
sec 2, and ch 5 v 6, 7 here — "So they sang songs in their
villages" etc in this very place a thousand years later. See
ch 9 v 25 here and Josephus B 14 ch 15 sec 5. To v 11,
19, 20, 21, see Hoshea ch 4 v 13.
Jud Ch 7
[Put @ at v 25]
@ A story sandwiched with snatch history, a great go
with grown up children ancient to now — see these stories
still uppermost in the minds of old people yet, and Pick
wick stories of the old style English for their fast fading
popularity, and the cheap novel now taking its place. Old
Testament stories (originally to themselves), a veriest few
of thousands (that came and went) now gone into oblivion.
See other stories mostly a conversational or personal know
here, and tablet literature of Shumir and Accad commonly
written and almost universally read to near 5000 B C —
see clay tablets or marbles cuneiform.
Jud Ch 7
[Put ** at v 2]
** See in "my own hand hath saved me" a notion among
some that Jehovah in war was not a necessity — a first
— m —

little show up here of personal independence not flushed
out by the crowd. See in v 8 the number 300 likely a
real number, and the superfluity an exaggeration of vaunt
— see 30,000 here a 100 percent exaggeration of 300 se
lected, aside the 2000 the real number — hence 1700 out
and 300 in make 2000. Note all greater numbers text of
this record, ever divisible by "score" great score or "score
and ten",- the basis of enumeration — basis of enumeration^
as Hands two, score, or great score. [No multiplication
yet known to these people but only a count of groups
great score, score or hands two to a ten of group — great
score likely a score twenty accented differently in Hebrew
speech, and so lost out to- us — translated 400 in I Sam
ch 30 v 17 and other places]. Jud Ch 8
[Put %% at v 10, and ## at v 28]
%% Of killed-, put out "thousand" a moment for
truth, and it back again for sale entertainment and vaunt
of valor: — note thus the power of a single word in or
out a slip or will of text in many ways, and fishiness of
these stories here (ch 4 on) to great injury of facts lying
under them a some how. [A critical translation of these
Old Scriptures in a spirit of critical comprehension -ancient
and candor nozv absent an organized selfishness, a desider
atum of great value to study of antiquity.
## When not in the jewelry business-, a very quiet
country indeed: — a country of scrawny sheep hungry
ants and leanest eat — rainfall eight of the plain to twenty-
four inches in the mountains — a very dry country, and
well "watered" history. Gen ch 37 * Ch 18 4-
Jud Ch 10
[Put @@ at v 4]
@@ About a good sized township in area. These thirty
cities but patriarchal homesteads composed of rough stone
huts, stone cell work shops, hand weave looms, sheep folds
and little else — as mostly within stone walls,- a high
fence to higher. Translations city here, a distortion to it
a confirmation of number in Israels armies,- a military
policy first, historic greatness next, and expected credulous-
ness ever. See v 13, 16 the evil and the good of these
Levites only — I Sam ch 7 v 1-6.

Jud Ch 11
[Put * at v 1, and % at v 33]
* A champion of courage and sword to a leader of a
squadron in line of battle (any number of such),- as groups
of lines right and left. the champions and others to next in
valor, and their assistants arear or aside of them — those
behind as armor bearers or replenishers of missies or
broken arms. [See Achilles of near this time, and glimpses
of such casually other]
% "Cities" here (a studied and very misleading transla
tion fit of inflated number), but Patriarchal homesteads
(simple or collected), under "head men" or chiefs (v 8),
and surrounded with a grazing desert or mountain agri
culture with it, and stone wall corrals or fortress hold of
women children huts and hand make industries — ch 10 v 4.
' Patriarch. then, a smallest self protecting unit of life against
secreting or roving bandits (ch 9 v 25) then everywhere
of free range and watching opportunity to raid of others —
a monogamous family then impossible other than within it,
and it ol little prestige. Polygamy and many children,
servants (often glad volunteers Ex ch 21), and cattle then
a real necessity to self preservation. To travel other land
without embassadorial authority or military guard, dan
gerous and dangerous yet — 1911. Remedy a centraliza
tion of tribal divisions under a King: — see this emerging
into history under Sargon (3800 B C) and Shumir and
Accad : also Rome, and beyond history in Egypt and Shu
mir.: Greece a failure and self destruction landed in Rome,-
a cautiously entrapping centralization lieu of conquest, and
all the better for it. For human sacrifice Jehovistic here-,
see Gen ch 22 *@, and verses 30, 31, 39, 40 here — a cri
terion of savagery muchly unchristian. Of varnished sav-'
agery here (Gen ch 22)-, see in Roman Catholic art one of
these half nude and barefoot remarkables (an old diviner)
transformed into silks and robes of a grand patriarch of
eastern church — Roman Catholic art, but a Leviticism
rehabilitated in the New Testament and old Roman poly
theism. See Numa of Livy and Plutarch, the first Pope of
Rome; and Licinius of Livy Book 31 Division 9, and Shrines
of prayer, supplication quench of prodigies, sweating stat
ues, image worship, proscription of books (B 40 Sec 29),
vows tether a return, Fathers (B 40 sec 3) etc now sup
pressed or explained away to this.
— 113 —

Jud Ch 11
[Put @* at v 40]
@* To human sacrifice here-, see II K ch 21 v 3-6, Gen
ch 22, and groves and other of the Druids, and cromlechs
and stone circles of Palestine. The horrid particulars of
all this now kept out of our bible and other literature re
flective of it: such as binding the victims cringing body a
kneeling hold vicely tight; drowning of drum and noise its
crying and gurgling throat a meaning mythic way ; catching
its hot blood in a sacred bowl divine; severing the victims
naked body a certain way of godly preference $ ; and lastly
a sort place roast and turn of this first-borns quivering.
flesh fit a gods sniffing savage taste, and satiating ven
geance might — Mich ch 6 v 7, Ex 5 v 3. Worshippers
later, a substitute of this sort of nourishment, and retain
and dress over the same old horrid god. [St Pauls God
and this, now an interminable confusion, and expository,
absurdity. Gallatians ch 1 v 11, 12, and Laodicians ch 1
v 4, Math ch 3 % &&.
$ "The Egyptians divided out the limbs and organs of the human
body putting each under special care of god" — hence choice of
god here a certain portion his peculiar relish before : other portions
and the blood dribbled out to a half nude blood sipping friendship
and tid-bits a taste — Ex ch 24 v 6, 8 and Zech ch 9 v 7. See this
•firstly Levite, and secondly Catholic as gone out in a sprinkled
blood and feast a Holy wine and wafer. See Cannibalism Religion,
and Human Sacrifice Ency Brit, and Transubstantiation Rome:
also Atonement (a Roman insinuation) a piacular substitution in
Matthew ch 26 v 26, 27, 28, and this and the Roman Eucharist now
a complete show up of what the original was, and where. See
Piacular Sacrifice, and Mystical Sacrifice Sacramental Ency Brit,
Jonah ch 1. ["Human sacrifices were exceptionally offered by,
the state" (avertof godly vengeance Phoenicia,- Ex ch 5 v 3) ; "The,
victim was chosen from among thf citizens and must be innocent:—
wherefore children were chosen, and by preference first born or
only sons" — . Phoenicia Ency Brit; II K 3 v 26, 27, Micah ch 6 v 7.
&& When Agathokles defeated the Carthaginians [325 B C] the
noblest of the citizens offered 300 of their children to Baal-Moloch
— in later times, the ram [Gen ch 22] was substituted * * * as we
learn from the Phoenician tariffs of sacrifice found at Marseilles
and Carthage" — Sayces Ancient Empires. [See tariffs of sacrifice
duress of battle at Platea Herodotus Book IX No 33-36, Livy B 31
sec 9 Licinius — sacred nets divine. "They who are engaged in
battles and dangers, either sacrifice men as victims, or vow they
will sacrifice them, and employ the Druids as performers of those
sacrifices" — Caesars Commentaries. In all this-, see hapless inno
cence (victim) and credulity (asset) the sacrifice, and honored
might and priest the beneficiary — a sense of right and wrong not
in it]. — 114 —

Jud Ch 13
[Put # at v 25]
# Verses 3, 6, 9 a clairvoyancy or what, and v 11-23 an
aftermath. Renown of Samson later, the seed and soil of
this story behind his reputation a back ground of some real
ities, and explanatory of his great strength as of divine ori
gin — usual of all unusual things those days, and a very
readable story yet edge of so great an antiquity. Reduce
the angel to a fortune teller (plentiful then), and the se
quence a hitting happen (a sure come about part the time),
and the story would fall dead in its tracks. This once nois
ing industry (not immodest then but above board), now
silenced in modern modesty and medicine — see Mary
Apocryphal New Testament. [Of resurrecting literature
ennobled by notoriety afterwards, see it yet a growing and
thriving industry political and other. [I Sam ch 1, Gen ch
18, and Presidential success USA]
Jud Ch 16
[Put @ at v 31]
@ To of this time to near the now-, stories with the
mysterious in them were of great repute sale arid talk about
— more so than the novel now over done, and that of the
former unsatiatingly sparse. Facts of this story not in it
more than a man of unusual strength and dexterity, and a
juggling wife to paid for or popularizing exhibitions (v 18)
eye to some interest — no do without a motive. [To ch 17
here-, see Gen ch 31 % &&, and ch 18 here v 14-30. To
ch 19 v 15-24-, see Gen ch 19 v 1-8; and to ch 19, 20 here-,
see Josephus B 5 Chap 2 sec 8-12, and Num ch 5 %@ &&,
Isah ch 28 v 7, 8. Jud Ch 20
[Put %% at v 17]
%% All Israel at this time a country of less than fifty
by one hundred and twenty miles area, and an annual rain
fall of six inches in lower Jordan to twenty four in the
mountains : the land more than half a rock and desert al
kali — Job ch 39 v 8, Num ch 20 v 5. 400,000 soldiers
here, as about the fighting strength of the Union Armies
here 1863-5, and equal the standing armies of France now
on duty. Of present ruins of Palestine indicating a once
more populous country-, it may be said that contemporary
ruins of a country now represent improvements of all time
remaining, and not an any contemporaneous time smally

part the whole. Note further that these 400,000 men were
arrayed against Benjamin a half desert tract of about ten
miles by thirty, and defeated in the first two engagements.
[Number here likely the old military exaggeration of 100
per cent, and equivalent to four thousand men,- a legion of
ten great scores (400) of forty men each a lower division
of 400 into ten parts — for the Aryan Legion here and
Rome-, see Livy Book 22 Sec 36. Legion first, "a great,
number"; then ten cohorts (a great score) as 4000 men;
then a great score (cohort) as made up of ten companies
of 40 men each, and a "valiant soldier" as its leader in bat
tle line — stationed central the 40 a wedge likely $. II
Sam ch 24 v 3, 9, and oldest Rome. To v 16 here (a stony
country like unto Greece)-, see battle of Cottus Briareus
Gyes and the Titans (monsters of fifty heads and one hun
dred hands each) hurling three hundred stones "close upon
each other" ; and the time oi these giants a time when men
fought with stone throw of hands trained right and left —
for trained throw-, see throw of our ball game pitchers and
feel the muscles of a right shoulder to it. [Hesiods The-
ogony Bohn P 36, 37. See v 4. ch 19 v 1-9]. 4
$ Notation of number, began of finger counts show of a finger, two
fingers (back of hand front thumb behind), three fingers, four finr
gers, HAND (palm and back of thumb front),- a five — (Odyssey
Book 4 finger count, and count by fingers primitive to the very now) :
Then HAND and one, HAND and two (fingers), HAND and
three, HAND and four, HANDS TWO,- a ten show or name:—
so then of scores great scores, and legions as so many fingers of
each, a hand of each, or Hands two of each $$.. [All as that of a
very much older make of basic groups and an enumeration of them,
and not our multiplication of them by- *. rule of terms unknown
to them or later groupings of hundreds etc another notation. A
military census of town army or enemy killed then greatly exagger
ated to a morale of confidence within and fear without, or historic or
vaunting prestige of renown — a military policy of sparsely settled
countries and walled homesteads or villages in a dangerous and
unruly state of pastoral life and near in agriculture,- end of roving
life. Walls and arms a protection against raving bandits clans
and tribes of sparse settlements, — a settle of pastoral or roving life.
Of notation based on great score (cohort Roman) lieu of thousand
a military secret and popular ignorance as 40:100-, see Xerxes'
army of five hundred legions (Dardanelles to Greece) go to two
hundred legions, and Mardoniuses' army of 300,000 go to 120,000.
Apply this to old Rome to a fairer estimate of their real numbers
town army and killed — Livy B 33 Sec 10. [$$ p 117]
4 To ch 19, 20 here and Helen of Herodotus-, see the Illiad and
these chapters (now embellished) as once a folk-lore variation of
what was once a tribal fracas of one or many places necessarily
much alike — fact and folk-lore thus the origin of all story tablet
or record. See Folk-lore Ency Brit, and plagiarism a varible dress
up of all writing a reiteration not original whole or part.

RUTH Ch 4
[Put ## at v 22]
-## A very pretty and for the time being modest and
technical story of early rote antecedent of King David,- the
best and most successful court of Israel. [See great pop
ularity of high place post humously inquired into or dis
cussed as of some unsual genius of ancestral virtue, or di
vine touch of favor — causes real, a some embryological
make-up, assiduity, and favor merit or notice to opportun
ity no one can more than partly discover. Great agitations
of do or believe, a surest opportunity to renown — genius
unnoised, never honored. Of honored place or renown-,
see insignificance commonly of the before inordinately en
nobled of great popularity after — see craze of high place
importanized, and how sparse the man a real fill of it, or a

$$ See reckon yet by four marks crossed for five ("a hand"), and
all less than five uncrossed. Of show of number on the hand or
hands-, hold up an any number of the fingers less than five or ten
backs front; and for five, hold up one hand and thumb aslant the
palm and back of thumb front; and for ten-, hold both hands a
front, and thumbs across (X) of touch. Of Egyptian notation-,
see hand lost out, and Hands gone into ten straight marks, and ten
a basic notation ignore of score or great score. See Hand of the
Romans retained as V, ten Hands as L, one hundred hands as D :
also "Hands" retained in two marks as X, and ten hundred Egyp
tian, and X joined to the bottom of a unit mark capped to distinguish
it a one thousand in ten one hundred same, and not a unit 1 — stem
mark and cap denoting one thousand, and stem mark and X denoting
ten one hundreds, and the two denoting them a. coalesced sameness.
See Rawlinson's Ancient Egypt Ch 4 Numerals, and Ch 9 (Arithme
tic) "a count" of powers ten, hundred, thousand, etc. In Ch 4
there-, see plurals (a begin of multiplication indefinitely greater
than count) a repetition denoting more than count in coupled triples,
and "we" as e-nenen (original) an indefinite number unenumerated
— "we" greater than count at first reduced to even two later: also
see Legion carried out plurally as many, and then 4000 and this
number varied later. A cross of two marks for ten, a representative
of the thumbs crossed in Hands atouch as ten. [For other meas
ures- see Half Hand (a 2yi numeral Babylon), Hand Breadth,
Span' Finder Lengths, Hand Full, Hands Tobacco, and Fingers or
Hands Banana — sock measure, a length of 2 to Z/2 finger lengths
toe to heel Cypher numbers (Indian or Arabian), not 'known to
these ancient people. See Numerals Ency Brit — a Roman V but
half an X [See Soss and Sar a copy of score and great score
(under a whatever brevity) older in use and lingering aside it and
groups based on ten, tens of ten, etc and mixed with it in old
Aryan branches later - see a score of scores on old cohort and
ten of these 'a first legion, and ten thousand a myriad]. 44 P 118
— 117 —

real more than it. Craze of honor noise of high place, a
greatest social danger to common good. Remedy, a sub
stitution of such by commissions representative the more
numerous and better disposed classes of interest — civil
rule, but a collective mode of class interests fair or unfair.

I SAMUEL
945 B C
Ch 1
[Put @@ at v 19]
See prestige touch of divinity in spirit procreation
Greece Rome and Israel — Ruth ##,- and influence of
high place here in ch 2 v 24 and anywhere to badness easy,
or good fortunate — II Sam ch 3 v 36. In ch 2 v 19-, see
translation here "coat" an English idea misleading of these
peoples civilization a semi-nudity : also of v 9 ch 1 in "post
of the temple" but a stay of a temple tent (II Sam ch 7 v
6) yet their way of worship. Of v 13,14-, see of Eli's er
ror here that drunkenness among women was in Eli's im
plication and Hannahs -Balial (v 16) a common affair —
see Belial of Miltons Paradise Regained B 2 L 150-180.
Of ch 2 v 10 see Hannahs thanksgiving oratory a most
strained application of Hebrew poetry put into Hannahs
mouth by editorial introduction later, and stitched in be
tween Samuels birth and youthful administrations under
Eli — see continuation of ch 1 as at v 11 ch 2. Oil of
Samuels renown here, a some favored admirer in the orig
inal record. Of ch 3 v 1-10-, see Samuel a person pos-'
sessed of the powers of clairvoyancy, and hence a believer
of these things (passive to him) as of an outside source
Jehovistic his trained notions to it priestly, and it a some
thing sensationally not of the I in himself the cause of it.
[All this, as at first a say-so of Samuel preserved in tradi
tional memory, then tablet literature later and more accu-
rate'of preservation. See ch 2 v 27 out and ch 3 v- 11-14
the ever persistent predictiveness of later times to interpo-
44 See Cuneiform numerals as follows : — 1, 2, 2*4, 3 4 5 6 8 10,
20, 30, 40, 50, 60; 10 Ka, 20 Ka, 40 Ka, 50 Ka, 180 Ka.' 60 here a
soss, and 3600 a great soss ; 5 a hand, 10 a "double" hand, 20 a
score, and 400 a great score. Use of them, a count of each group by
its name not higher than a soss of times. 180 Ka, a 3 soss of Ka
or 20 bu ; 300 Ka, a 5 soss of Ka or 1 gur. Gen ch 23 4.
— 118 —

late themselves into the old text before them, and it an in
dication of its time shortly after Solomon — a first edi
tion of the Pentateuch to their times, and before the cap
tivity then out. Read ch 2,3 with this out, and to ch 2 v
8,9,10-, see Hades of Hesiod Ishter and Izdubar and thun
der of Jove. To ch 2 v 14-, see measure and choice of it
at the discretion of the Levite, and his characteristics not
a sacrifice of interest — v 15,16,29. [See ch 2 v 7 a sup
press of social blame in the Lord unquestioned, and it a set
of "advantage" disarm of discontent, and keep of let — v 7
wined glorified and established in v 8 the display and hush
of it. "No one Cyrnus is himself the cause of Joss and
gain; but of both these the gods are givers." "The gods
accomplish all things after their own mind"; and "None
ever son of Polypas * * *, has escaped the eye of the
immortals." — Maxims of Theogonis,- 530 B C . [ITigh
as heaven to this-, see "Jehovah Jove oh Lord" entrenched
in a ^vicissitude of "if" or "please" an income never caught
— Hesiods Theogony and Levite Theology. [See of ref
erences anywhere here, a necessity to it a comprehension of
these times real — v 11, 28 to ch 3 v 20, 21].
I Sam Ch 4-6
[Put @* end ch 6]
@* Ch 4-6, a quite English story of traditional exaggera
tion and history once quite correct, and it a great impress
of mystic power in the Ark over thing and motive greatly to
the favor of the priesthood, and wonder of the people —
"favor" and "wonder" on the best of terms. [See tribal
belief in each others emblems of superstition nesting in their
display and success the proof, and failure (one equal to the
other in all chances) attributed an error of sacrifice or a fit
of unsatisfied vengeance save of the belief, and make of the
fear and untouch of the relic. Chapters 5, 6 to v 20 included,
a story of greatest wonder to these people of after times,
and an impress of greatest reverence and fear of the Ark,-
here a virtual victory greater than arms to Israel, and it an
entire set to a some happen and divination (ch 6 v 2) agi-
tately met in most serious belief (v 4, 17, 15) of polytheistic
give and take — all a very emphatic characteristic of
Canaanitish think say and do, and as terrifying to these
people as it a real fact] .
I Sam Ch 8
[Put * at v 22]
* See v 3 and the desire of vain notoriety national a want
of the people ending in Solomons gilded corruption and

Israels loss of nationality — then a dangerous game to play
anywhere. See complaint of ch 8 v 3 as same wdth that of
Hesoid in his Works and Days — a bane of all times to the
now. See Samuels sagacity of prediction confined to a
general knowledge of neighboring kings then and before.
I Sam Ch 9
[Put *% at v 8]
*% 20, 8 cents — a prophet of hire it seems, and to tell
people unknown things by spirit seance and what more a
diviners art. Prophet straight in time, a man of trained
foresight safely glaring, or adroit assistance promptly lend
ing. Its spirit savor, a cult of outward mystery catching,
and inward clearness income or influence. Verses 15-17, an
interpolation predictive — join v 14, 18.
I Sam Ch 10
[Put %# at v 17] _
%# Verses 1-16 another predictive interpolation of ra-
gent prophetism later. Connect v 27 ch 9 with v 17 ch 10
for the history. Join v 21 with v 23 the correction natural
to v 22 another interpolation. Of v 1-16 an interpolation,
compare v 1 here with ch 11 v 15, and II Sam ch 2 v 4. See
v 25 a priestly constitution hedge of Saul. See Sauls silence
in v 27, a know of himself as without prestige and an await
for the same future — (ch 11 v 12, 13) ; and a sense enough
not to retaliate when it came.
1 Sam Ch 11
[Put @ at v 6, 7)
@ See anger of Saul here an excitement bring on of a
spell of clairvoyancy called spirit of God etc, and Sauls
threat in v 7 granted to be of the Lord by it an explana
tory belief taken for an absolute fact. 300,000 and 30,000
of y 8, must certainly have been 300 score and 30 score
their notation, and that many thousand an another nota
tion,- in that thousand is not. a notation in old Hebrew
but can be a result of "score" in it a Hands two of Hand
scores,- 1000. Large numbers here, historic exaggerations
in civil war to it a military policy and historic value noise
of foreign war about them — the real number here, a Hebrew
notation (errors out), and the exaggerated number (errors
out) an Egyptian notation — no cyphers in use. See v 17,
18 next chapter a coincidence of sagacity in Samuel and
rain quite sure of its signs all the same, day. See v 2 a
disable of men to use of sword and shield,- by the left eye
behind the shield and the right eye edge of the shield to
shield a cover of the body and right eye a direct of the
— 120 —

sword — hence servitude and dishonor. See cutting off
the right hand another such dishonor, and it a mutilation
to self support — see Josephus. See hundreds of touch
mentions of this record lost out to us by want of an ex
perience ancient an- easy context of comprehensions then,
and little or none to us. I Sam Ch 13
[Put % at v 5]
% Multitude here (v 5), an exaggeration of wild excite
ment to a coming attack confusing and little judgment usual.
Thirty thousand chariots here, but the old Semite exaggera
tion (here Philistine) of 100 per cent to "caste" enumera
tion here 300: six thousand horsemen (a first cavalry of
mention) by thousands here digit, a six great scores (score
of scores) in fact — "great score", the Aryan basis of an
agricultural country in military census. Sauls guard here
3,000 morale, a three great score in fact. Phillistine coun
try here, a fairly good land of about one third an ordinary
county densely populated, and containing rude manufacture
(hand make) and sea coast shipping and trade with Egypt
and others — v 19-21. [Note in verses 8-14 jealousy of
the priesthood to kingly arrogation of sacrifice, and this a
precedent to be nipped in the bud — II Chron ch 26 v 16-
19, Izdubar T IV Col IV. Compare v 19 with ch 11 v 8-11,
ch 15 v 4 — see v 19-23 a fragment spliced in here, and
something wrong with v 8 and Josephus — I K ch 5 v 6.
I Sam Ch 14
[Put # at v 2]
# Six hundred English, then spoken six hand score — ¦
no numerals then as with us, but numbers known by enum
eration o<f groups only — no hundred or thousand places by
position of units or cyphers in values right and left, but
each value apart in name or letter. Note of verse lthat
Jonathan as a leading man in battle (called men of valor,-
v 52) was entitled to a servant - armor bearer to assist him
in march or battle (v 13), and hence a caste soldier. See
in verse 6 the Israelites belief of assistance Jehovah when
successful (v 23), and as refused him when unsuccessful
— hence whichever way it went, was nothing in the way
of his belief,- always implicit. See verse 18 here a placing
of this writer after removal of the Ark to Jerusalem. See
verse 20 a mutiny assisted by Jonathan in a before plot
with these men (v 21) he signalled in verses 1-21. See
a days plowing (oxen) a measure of land. See technicality
barbarously stronger than kin of life in verses 24-44, Jonah
— 121 —

3v 7, Gen 10 v 11 — "She made the son of Triopas pitiable
with 'hunger." "Thou didst not drink nor eat nor wash
thyself in that time" — Callimachus Hymn to Demeter.
Note this barbarity a strange contrast with this translation
a color of every thing ancient into things quite English like.
See verses 47, 48 a merest fraction of. tablet history, and
verses 49, 50, 51, a piece of genealogy tablet, and verse 52 a
merest piece of history belonging to verse 48 — here astray.
[See curious but accurate family genealogy in v 3 so care
fully connect with tribe a know or say behind],
Ch 15
[Put @ at v 2, and ** at v 4]
@ For the Lord of hosts-, read "Thus saith" Samuel the
high priest — as by his invoked (v 16) thoughts to this
taken (of his training) for inspirations (he the passive) of
Jehovah,- easy of a mad want to. See remainder of verse
an excuse for invasion though Amalek dead long ago„and
his descendants innocent of Amaleks crime a protect of
his home cattle and little ones two centuries before — v 3-
** by ch 20 %% note $ Judges-, Sauls 200,000 (armed
servants out), are reduced to a Hand of great scores, and
Judahs to two Hands of great scores — one source the old
pastoral notation and the other the agricultural notation —
ch 13 v 22, 1, ch 11 v 8-11. In verse 22, put Samuel in
place of "the Lord" (not his belief), and you have Samuels
character a very unraticftial and crabbed old tyrant (ch 16
v 4), and Saul a more rational man,- evading technicality of
Samuels inflexible and savage orders — Saul in this record,
likely underrated by these savage Levites (models of Rome)
the historians to most of this record. In verses 30, 31-, see
Saul worshipping a Samuels conception as surely a Jehovah,
and doing it technically. The right to it of the priest only
— v 24, 25, 30, 31, ch 10 v 25. See v 3 here and Tell Amarna
Tablets 46 B. [Verse 32: "And Agag said, Surely the bit
terness of death is past": — wives children friends cattle
and homestead all gone, and nothing to live for — ¦ this a no
ordinary mans say. These atrocities here, but atrocities of
priest Samuel, and not his god at all. There is no crime
in the calendar largely so that organized interest has not
justified condoned honored or worshipped. Ch 16 v 4,
"Failings" of ancient people now remarked about, never so
much as suspected by them — hence record of such here
not a candor at all; but an apology for conceptions now
projected on to the ancients pacify of doubt within (easy
of interest), and shunt of such without — spur mad of
rampant conceit and interest. — 122 —

I Sam Ch 16
[Put %% at v 1]
%% Of verse 1 here-, see Samuels meditations (clairvoy-
antly impressive and inferential) said unto him how long
wilt thou mourn for Saul", and the "mourn" itself implied
as not of his Jehovah but as of himself, and the two in
thoughtful and feeling conflict. See Samuels clairvoyant
inspirations (conversational) as of the Lord (his belief),
and his own feelings to it (passive) as not of his conscious
/ .within, but conversationally (v 1-3 and v 7-12) of an
exterior cause,- here of training his Jehovah. See in verses
13, 14 the anointing oil of the priesthood a give to one and
take from another the assisting spirit of sovereignty, but
not a King Saul outside the assistance: and further in a
common belief informative to all that Saul henceforth was
dispossessed of his kingly spirit Jehovah, and thence forth
as under the influence of evil spirits — hence Sauls seek of
deliverance from his evil spirit by aid of enchantments ; and
music (v 16-23) a natural sooth of disturbed mind (period
ic), is here mistaken for a real expulsion of evil spirits.
See in verse 20 going -away from home to another required
a present as a pledge of friendship — (see Tell Amarna
Tablets Royal) : — thus of Jacobs present to Esau, and re
ceipt of it a bind of peaceableness at least: no receipt of it,
a leave of peaceableness open or not at pleasure — see Jacob
and Esau first met. Compare v 7 here with ch 9 v 16, ch
10 v 24. See v 6 here a first thought in Samuel corrected
in v 7 ,- an other thought he somehow distinguished. "Said"
here a declaration of Samuels to an information of others
by speech — clairvoyance in Samuel to this, a vivid thought
of see or hear taken for a reality, or his inability to express
it otherwise than a "said" Said here after Samuel, an
information belief of anothers say. [To- this-, see "And
the Lord spake unto Moses",- a declaration now running
back to Moses and a council participant to thoughts sug
gestive and Moses selective or somewhat constrained to it
a cover of errors as^ verse 6] .
I Sam Ch 17
[Put @@ at v 4]
@@ Height nine feet four inches nearly — (an exaggera
tion usual of hero stories) : coat of mail 156 pounds, and
spear head 12 pounds — all a measured exaggeration to
exalt of David a contrast. Of verse 45-, see this aberrant
historian cheating David of his skill and valor,- in that'
— 123 —

David was an expert slinger, and an innovator to cham
pionship in a rut — give glory to the stripling. David really
safe in a lightly advancing and retreating athleticism versus
this old turret of brass and he five rounds of ammunition
and staff (v 40, 43) an only thrust of eye in armour —
Math ch 17 ^$. His nursery a fathers sheep ranch, and a
boys sling and objects about him the target of his vigor
and pastime $$,- thirty centuries ago. Italy yet three hun
dred years in petit homesteads walled to protection and
near in agriculture unknown to the historian: life and
property every where unsafe, and half the male population
to more sacrificed in tribal warfare and vengeance. Hence
polygamy and capture of woman to a restoration of male
children the crying need and a mothers glory — Gen ch 16 v
1-6, and Livy B 33 D 3. A terribly murderous and crying
time for men women and children — Livy B 26 D 9, B 28
D 22, 23. Capture of women and children, a differential
transfer of service and population tribe to tribe. Kill of
women and children, an inability to support them, and a
want of more territory for pasturage and more or less agri
culture. Ancient World, all a wild decentralization de
structive, and in need of centralization strongly protective
— restraint of great power to punish, a great protection
itself. To v 25 here-, see II Chron ch 8 v 7-9, Acts ch 22
v 27, 28 and Herodotus B IX No 33-36. See v 55-58 here
a something out of place to ch 16 v 14 out — a story with no
place to fit it, and awkwardly placed here,- a patchwork of
tablets and parts of tablet a fit or no fit and joined by edi
torial conjunctions made. To v 54-, see neither Saul nor
David was yet in Jerusalem — hence a slip of a Jerusalem
editor much later — II Sam ch 5 v 6, 7.
$$ Boyish pastimes of near three thousand years ago lingered to
near the now in real bows arrows cross bows darts and slings of
the authors boyhood days sixty and more years ago. His and
other surroundings then (frontier Iowa) an any shaped and
muchly isolated fields of cleared timber; prairie glades split rail
fences; corner notched log cabins; rude fire places chimney;
puncheon floors hewed ; split board roofs nailed or weighted ; wood
en latches string; peg-hinges wood; skillet ovens cast; bedsteads
knob and rope a weave; wooden hand looms domestic; wooden
spinning wheels hand; wick and saucer lamps grease; dip candles,
log churches, ox-team carts, flails, hand sickles, grain cradles,
scythes etc, and no railroads, bridges, machinery, or machine made
implements bolts nails shoes suits stoves etc now so elaborately
and confusingly about us — every thing a clumsy or unfitting hand- -
make. Of Davids time and country to the very now, came rough
stone wall enclosures and stone huts; flat plaster roofs (smoke '
hole center), and ground fires center; shake down or pallets — (see
— 124 —

I Sam Ch 19
[Put * at v 20]
* Prophesy here a trance of feel foretell or converse of
things by ghostly seances with departed spirits on agitate call
— (CH 28 v 11-15) : of foretell-, sagacity of coincidences
Usual, a surer hit, and assistance or preparation better yet.
This meet, a sort of high place seance (II Sam ch 3 v 36)
advertise or impress of it a deference prestige of high per
sonage — staring credulousness,- its asset of interest. V 24,
an impressive performance very wine like of behavior then,
and word of it now — the why of it other lost out to us.
Note in these antics of antiquity that nothing in them, or
the writers seem out of the way at all — only marginals
for this. Note of these writers (as with us to-day) what is
of an every day occurrence or be, is not remarked about by
the historian — his attention applied to the unusual things
about him, and the minutia quite to wholly lost out. &&
Of verses 20-23 here-, see power of star diviners (through
their god) to put into others a given spirit poiver of feel
ecstatic or know mysticly unfelt or unknown an any other
way. See a seeming regalia to this in v 24, and the manner
of it in ch 28 v 11-15, and Saul thus put into direct com
munication a whole day and night — v 20-24 and clairvoy
ancy greatly enhanced of stimulant a crony in art and ration
— Nium ch 5 %@, Gen ch 9 v 21, Jud ch 19 v 4-9, 22, I Sam
ch 25 v 36, and Samuel of v 20 here and ch 16 v 13, 14.
I Sam Ch 20
[Put % at v 29]
% A grand family meet of full and half full kin, and a
fat old feast, and a good old time. Feasts of these times
many (as that to near the present) as by little other recrea
tion then in service — life then plain, old fashioned, hearty,
and sincere: show of attire and equipage place of sense,
yet in "doon". Note here that these conversational accounts
must have come from personal memories at or near the time,
and they soon put into tablet record by some kingly scribe
at Sauls or King Davids court, and preserved in general
Achilles) ; hair-hide rugs, hip clouts waist, sandals barefeet (II Sam
ch 11 v 8), clay or pit ovens, brazen vessels, sling darts bows
quivers spears daggers dirks shields swords hand mills, wooden
plows, ox-carts camels cattle asses sheep goats, wild pasturage,
walled gardens, flails sickles threshing circles, caravans caravan-
ceries sheepfolds, desert grass, cactus camel thorns, olives barley
and little else. Pottage the menu of the times, and roast (pit) a
feasting rarity of barbacues,- the only entertainment but worship
and battle — "ch 17 v 28. [See ranch and Mexican cookery hovels
and sheep camps for this a nearly now].

copy and read of them popular, or to kingly archives at
court — royal subjects, the savor of their preservation.
Sparsity of reading and a dependence on memory these
times, an elaborate training of it to an accuracy and minutia
of information little impressed these days of distracting
publication — to this training, of memory then common,
note minutia of conversational memory in a few persons of
our day casually possessing it. Composition here confined
to conversation tell see extract splice fill in, and prediction
a hit or a say so : — fact to build on, a -desideratum, and
ability and disposition a savage sincerity mythic, and say or
do a no fiction — jocularity none, ferocity a rote, and wilful
falsities military. Hence these texts true characteristic or
supernatural, and error a piece meal insinuation or drop
out of transcription translation tradition tell see or interest.
Intelligence of the people little above children now,, and
skill all but primitive — rare exceptions lost out for want
of use or superstitious opposition. See Dyn' 3 @, and ch
13 v 19-21, I K ch 5 v 6 here, II Sam ch 5 v 11. [For oppo
sition to things new and later-, see Jesuitism the successors
of Leviticism,- a creeping in desecration of progress right
and justice]. I Sam Ch 24
[Put @ at v 6]
@ See this act of David a strong technicality preservative
a king; and it a bad precedent for him to set another one
destructive of this notion,- a protective of himself soon to
need it. I Sam Ch 25
[Put @@ at v 2]
@@ See three thousand sheep (worth about 500 shekels),
and one thousand goats (worth less than 500 shekels) here
a wealth almost royal (v 6) in this quite only a grazing coun
try. Agriculture here but scattering nooks of field wady
glade and mountain side. Of verse 32-, see Abigails tribute
of policy here assumed a tribute of spiritual cause the Lord
working on Abigail a passive — hence the Lord the outside
cause of Abigails conception such a common belief. Hence
of these ancients-, thoughts here passive in the creature
were caused by the Lord, and not as now a function of
the brain their motors. Note in verses 34, 35 vulgarity of
speech then common as nothing out of the way — Luke
ch I 1 v 27, Gen 38. Herodotus much so, and old Hebrew
to "bowels" of Gen ch 15 v 4 and much other dodge of now
vulgarity. See v 38, 39 attributed to the Lord, and Mrs

Abigails and Davids very willing marriage left out —
thought of sensation not of a Jehovah. ["Telemachus
thou wilt perceive some things in thine own mind, and the
deity will suggest others" — Minerva at Pylos Odyssey.
To v 6 here-, see Introductions to 9 B M, 10 B M, 11 B M,
1 B, 1 B M, 7 B M, Royal Letters Tell Amarna Tablets.
Verse 26: — "Seeing the Lord hath with holden thee from
coming to shed blood". Beowulf 960, 965: — "I could not
keep him from going,- the Creator did not will it"].
I Sam Ch 26
[Put #* at v 11]
#* See v 8-11 here a conversational impossibility, and.it
editorially seen and fixed over in the last sentence of verse
12 — an interpolation of later times by a belief an ex
planation of it thus. See v 1-7 and v 12 but last sentence,
and ch 27 here except v 1 the real story, and it a good one
and a very salable one of its time — via thought of David
put there by this editor. Put out v 1 ch 27 and v 8-11
(ch 26) and last sentence of v 12 and read Ihe remainder
for the original story. [See standpoint of this writer (ch
27 v 8) as of an opposite direction of Shur unto the land
of Egypt, and his time (v 6), as well along in the list of
Kings in Israel and before Captivity — as likely soon after
find of Hilkiahs Deuteronomy in Josiahs reign].
I Sam Ch 30
[Put @@ at v 17]
@@ See this number of men on camels a great score, and
all large numbers of this record as divisible by score, score
and ten. or great score — this not an accident. This num
ber 400 here a half guessing estimation of numbers as we
do ourselves, and left so unless followed or founded on
official reports — this estimate, a flying guess and know of
appearance usual a collection of men usual a great score
in their general experience. To this here-, see it made an
exact army division in v 10, and the detachment left as a
guard, an exact division of scores a hands two — short
ened of name Hebrew. To v 3, 4 ch 29 here-, see ch 14 v
21, 12, 8-11. To v 3 ch 28-, see it a story remnant put here
an awkward insertion between v 2, 4, and it an example
of other insertion editorially selected to preservation in this
record — read 2, 4 ch 28 and 1-11 ch 29 together, and see
how surely they confuse and fit. See v 19 ch 2& an old
Shamanism of life after death a ghost, and these ghosts a
family worship (ch 20 v 6) or seance call to converse. See
v 3, 9, 10 ch 28 as Levite interpolations suppress of this
— 127 —

cult as in the Israel faction — (read chapter without them) :
and to which Saul was secretly inclined (II Sam ch 2 v 8, 9),
and by which he lost his crown to his descendants by invo
cation of sacrifice in ch 13 v 8-16 and an immigrant prece
dent in Gen ch 10 and invocation of Assyrian Kings un-
levitic — see Assyria Rawlinson. See houses of ancient
worship (as coffee houses of London) a center of news in
v 9 ch 31 — here a greatest draw of crowd (ox carts
tunics etc), throng of shops (make and sell), and wildest
talk of battle. Where now — a hush of ages.

II SAMUEL Ch 1
[Put ** at v 13]
** Note this sort of composition that it has to be su accu
rately made up of circumstances and conversation as to be
so well retained iri memory as to be repeated to others — a
kind of know and phychology when repeated in accurate,
memory, becomes a matter quite impossible to fabricate,
This of this text here, a record of what was first a memory
of a some kingly scribe and eye witness of the conversation
and a some how knowing of the circumstances connected;
otherwise, a record of two primary sources. Of conversa
tional clairvoyance-, the first evidence to it, is the mouth of
the diviner ; and the second to it, is whether it had a real
illusion to it, or it a partial fraud of interest: — cult of
divination, a rote and belief of it, or a knowing deception
part of it ; no illusion in divination, a no clairvoyant. See
of verses 5-16 Davids critical examination of a witness for
these times, and the precedent he here borrowed protective
of Royalty. See v 17 an interpolation introduce and put
into Davids mouth a most applicable and best piece of
Hebrew poetry extant,- and it composed a good while after
this time — see v 27 should be after v 25, and v 26 after
v 23. [See uncriticalness of people ancient to the very now
about these awkward splices of oratory and misplaces in
these texts, and v 18 here a most curious estray, and it a
plain intimation of a tablet something lost out — see Gen
ch 6 v 4, 9: Jud ch 3 v 31 : II Sam ch 23 v 8-21. See
accuracy of time in v 1, 2].
II Sam Ch 2
[Put #% at v 31]
#% See of v 30, 31 here an untampered with result,- very
— 128 —

likely a fair sample of all battles between themselves in
know of each other and here thus so uninflated. See in v
23 the manner of carrying and using the spear in retreat
a part of training not to be ignored. Wound of this spear
here, a savage cut of a blade near three inches broad through
the viscera to a gush out of the intestines unto the very
ground: — spear wounds a most cruel of all instruments,
and they as sharp as razors — ch 20 v 10. See v 23 Abner
invoking Ashel to get his honor of armor from another
avoid of Joabs vengeance he only feared — - Ashel rash in his
inferiority to attack Abner his easy superiority in skill — v
22, ch 3 v 23-27 See of v 3 here that the Hebrew for cities
(here suburbs) meant no more than walled inclosures for
plural wives children servants camels asses and often sheep
and cattle — each an enclosure of rooms in one part, and
animals and feed in another part (I Sam ch 28 v 24), and
this an any number of such surrounded or no with a larger
wall gates bars etc — I Sam ch 23 v 7. Unfenced "cities",
as often only tents and stone corrals about a well of water
and shifting pasturage and shift of flocks. Gen ch 13, ch
26 v 15-22, Num ch 21 v 16. To v 2, 3-, see Mexican
wives and children following .the camp of Villas soldiers
very now — no other homes, and here cooks and camp
keepers and pack carriers for their husbands,- who supply
their families out of their soldier wages or spoils of victory.
I Sam ch 27 v 3, ch 22 v 1, 3, 4. See v 1 a Kingly and
Priestly conversation. II Sam Ch 3
[Put *@ at v 36]
*@ To honored do here of hicfh place deferred, note most
worthy do or say of unnoted men as unhonored or ignored
for any or all time unless touched of some deferred au
thority a light to it instant or accumulative — survival of
this, an any continuing connection of it in organized defer
ence or enmity preservative of it. First and second to all
this-, see antiquity now all gone but scraps of book and
monument tablet and sentence few caught thus from the
great oblivion of a silent past — unhonored say and do, an
unknown value of great practical worth lost out. Note in
this chapter and more that Saul was a representative of the
ten tribe faction of old worship ; and David the Levite fac
tion mostly Judah — hence Sauls attempt to offer sacrifice
himself, and Samuels rejection of him a king, and Sauls
execution of the Levite priests etc, and Levite dishonor of
' Saul in these histories. Saul has proven himself (in spite

of Levite enmity here) a no bad king nor warrior for his
time. [See Josephus defense of Abner here a matter to
show up the old defense of Solomon,- a gilded corruption
turn of peoples head to plain truth and no varnish. Joab saw
in Abner a man not to be depended on in his betrayal of
Ish-both-eth over then a small domesticity, and a dangerous
man to trust in great state affairs : so slew him under a
cloak of right Abner tried to avoid and it an old custom
older than history and a first law of self protection. To v 3
ch 4-, see the Beerothites and this writer contemporary,
and earlier than I Sam ch 27 v 6] .
II Sam Ch 5
[Put %%'at v23]
%% Ostensibly a spirit seance in which the council of
elders David and Joab (the lower council secular), and the
priestly conclave and a clairvoyant priest (take and return
of conversation) united their council and approval a what
ever intention here taken a presentment predictive, as that
nrLrehly other — often but a conclave of principals to advise
discuss suggest and approve plain out within, and divine
without. In verse 8-, see the lame and blind of Jerusalem
(as now) an infesting vermin of beggars and rot body and
mind — a no disease and vileness they do not find carry
and infect. Number "forty" in verse 4 and many other
places, but a miraculous circumscription of a reign or some
other things in a divine amount forty in value; seven an
another, one founded in a divine division of a moon into
weeks and their intercalations between lunations — see
New Moon of I Sam ch 20 v 5 and the Talmud, and divina
tion of astrology. II Sam Ch 6 •'•
[Put #% at v5]
#% An ancient band and parade of Hebrew people
dressed in their loin clouts bare legs bare feet half exposed
body, and longly grown or shoulder cut and banded hair —
nothing at this time to denote turbans (ch 14" v 26) mantles
or sandals,- so misleadingly and desirably delineated in
muzzled art and later modesty projected back on to these
half nude people,- body talk think and do. Modesty and
our sense of right and wrong yet wholly undeveloped, and
not even suspected. See verses 6-8 a case of apoplexy or
heart trouble taken here to a great awe of the people purely
mystic in their causes,- nest of it a great emporium of
clairvoyancy here confined to the priesthood Levite  a most
rasping and ferocious priest craft (see it Rome.) that the
— 130 —

enemies of love and kindness have ever invented. See in
verse 19 finish of this a free lunch push and pull as you
can just as now. See on out a fixed over quarrel of Michael
and David over then a matter of godly felicitation or serious
warning not understood by us (Micah 1 v 8), and not at
all appreciated. Note his taunting threat (a serious one)
and genius of this conversation as how reported. To dis
robe of a loin plaid these times, was only to slip a bow knot
of a softly tanned girdle (II K 1 v 8), spring the papcatch,
and the whole thing fell to the ground : — hence David could
disrobe while dancing (Mark 14 v 51, 52) and retake it
and robe again to step of the music, and what more the
ceremony — ephod not in it,- Jud ch 8 v 27 . Ex ch 32 v 25,
17-18. See verses 7, 11 but coincidences of natural occur
rences unusual, and the cause of it a Jehovah potency (ch
10 v 12) explanatory of the how of such things a belief —
hence "God smote him", or "the Lord blessed Obed-edom",
but declarations of a belief wholly trusted, and it a no lie or
invention about it. II Sam Ch 7
[Put ## at v 9]
## See this suggestion of David responded to by a mis
sive from Nathan a suspicious vision of his (v 17, 2, I K ch
8 v 17) take away from David any credit of temple building
apart the priesthood here the middle-men to everything great
in Israel, an4 merit in others nothing — v 8, 9. Compare
verse 10 here with II Chron ch 12 v 9, 10 and II Kings ch
12 v 17, 18 and ch 24 (same) v 10-17. See of ch 8 (next)
n 5 number slain a morale of policy general, and the fact of
it (per principle) a score of great scores — (retained in his
tory to an impress of greatness in Israel past) : — here then
a fact of 8000 killed, 8000 prisoners, and 400 (a great
score) of chariots the real reserve. Note all these numbers
divisible by great score and no remainder. For scope of
success here, and Joab the commander-, this seems very
like a truth. Of chapter 9 verse 8-, see this self debase
ment "a dead clog" etc here, as often recited exactly so in
Tell Amarna Tablets Egyptian Literature : also the expres
sion "leave nothing to breathe" herein and there also — four
insulations. II Sam Ch 10
[Put @@ at v 18]
@@ For these numbers read per key 40,000 horsemen as
two scores of great scores; and the 700 chariots as a hand
and two hand scores. Of verse 6, read 20,000 footmen as a

score of great scores; 12,000 men as a Hands tzvo and two
great scores; and 1,000 men as one great score. Read verse
4 connect of it with Gen ch 9 $. [See chariots of y 18, and
ch 8 v 3-6 as put out to picket and scout duty right here-
(1500 B C) in Tell Amarna Tablets 113 B: also their use
to flee of defeat in II Sam ch 1 v 6, and lively action Nahum
ch 2 v 4, ch 3 v 2. In battle of these times, most soldiery
made and lost ground as the champion leaders of squadron
and select soldiery took and lost ground — ch 11 v 16. All
as an any number of leading men and squadrons touch to
touch a foe; and click of blades or thrust of spears, and
clatter of shields and gash and curse of men (Livy B 4 sec
32), that took a highest nerve and a most commanding des
peration none now can know — a show for the gods, and a
slay of men. In next chapter (11) verse 11-, see the Ark
and all the people outside the walled villages still living in
tents; and all (likely) inside as living in, stone courts (see
Sauls) and huts ; cedar lined houses, as yet of foreign bring;
in and make,- as that of David and Solomon — ch 5 v 11,
I K ch 5. [For ancient battle line and battle-, see Ishter '
and Izdubar T I Col II]. II Sam Ch 12
[Put * at v 31]
* Note verse 26 down a history of a whole campaign of
preparations go take and come stitched between two personal
incidents : — this whole record, a stitching of leaflet stories
accounts conversations poetry prayers etc preserved in priest
ly archives or collected other holdings of the time to the last
editor to all that selected and rejected whole to a part. Time
of this and along it, were thousands of other tablet stories
poetry prayers songs proverbs accounts ordinances etc cir
culating everywhere to readers common or recitations home
stead or village — no cities yet in fact, but all Canaan a
field of tents and walled homesteads only — see alphabet
writing peering up from prehistoric times (a merest frac
tion), and its origin many regions. Note Jehovah- here in
v 11, 15, and Nathans parable a comparison of great prop
erty in David and a smallest property in Uriah — property
in woman (as slaves to near the now) their only protection
from injury. Our sense of wrong, not in this at all. See
brick kiln of v 31 a determinative of that before it a servi
tude and not -a savagery — see Davids savagery and sense
improved after thirty years of age and adversity a training
— ch 5 v 4, and before it. Uriahs behavior, an intensify
of Davids duress avoid of sacrilege — sacrilege here as great

a terror to these people as it a very fact — v 13. To v 7,
13, 20-, see Livv B 2 Sec 61* insulate.
II Sam Ch 13
[Put #@ at v 39]
#@ This chapter (as others class of it), a well written
scandal story vend a great sale then, and run of conversa
tion a hum of interest — varied yet of higher quarters
(light of too much champaigne), and with others the luscious
low, a very best known part of the Old Testament. [Twin
of this once a popular theology (Jud 13), now gone to
physiology and quackery]. II Sam Ch 15
[Put % at v 5]
% The politician good and sure. How they love the asset
before office ; and how short or adroit their memories or
favors after legal possession. Abner a spoiled child and a
bad man,- its fruits royal. David a too indulgent father at
the expense of others,- caught by appearance put to influ
ence an interest. See of v 2-4 its ambiguity straightened
out in Josephus as an appeal to only those who had lost
their suiits: also (by the old ten tribe faction seen in this
corruption,- ch 16 v 3, 4) that these lost suits were of" this
faction by the Levite faction then in control of the Judges : —
hence v 4 an indirect offer of himself as a chief judge under
Mephibosheth against these Levites in control — "justice"
here (as with us) a partisan bias or favor of the well to do
in favored legislation reflect of genteel effort. Change of
sides in all this, not a mend of it but an emotional empha
size of it an injustice spoil of the "Inns"
II Sam Ch 16
[Put @% at v 8]
@% See curse of Shimei (v 7) as resting on his own
: curse,- in that Absalom here was a result of Sauls defeat
and Davids success the conditions to all of v 7, 8. To v 21-,
see abhorrence general here broken on two, and made an
intensified abhorrence in Davids party, and an approval in
Israels party benefitted by the hatred thus made unamenda-
ble,- the political separation so much desired. See v 24 ch
15 a sharp demarkation of this strife and "disapproval gen
eral" made approval and disapproval special — see all play
of emotion then to the now of faction.
II Sam Ch 18
[Put # at v 31
= it A crowd useless without a sagacious and trusted lead
er,- not made in a day - v 5-16, ch 19 v 22, ch 20 v 19-21.

Renown of leadership and trust of others, a crown of suc
cess in emergency or persistent effort and skill to greater
popularity — see futility of mob violence to an organized
opposition, and weakened morale of crowd to new or un
successful leaders — a strong leader, a more than half the
battle — v 17, ch 19 v 22. See Achilles in and out of battle,
and Roman and Greek commanders personally in presence:
also prestige of commander and fervor of rank and file the
turning point of great victories modern — trust here a
beloved king and confidence in Joab a secondary. Of verse
7-, see 20,000 a score of great scores,- 8,000.
II Sam Ch 18
[Put @ at v 14]
@ Joab here knew Davids feelings, but struck center his
duty to David, and cause of this war — Joab here, the proper
cure of circumstances filialy dangerous to all,- even David.
See here and I K ch 12 v 16 that most the people were liv
ing in tents and not thereby fastened people ; but in pastoral
commons, and some agriculture likely apart.
II Sam Ch 19
[Put @@ at v 5-7]
@@ Putting it straight and strong; and it seems they
knew David well enough to tell hirii so without fear — a
great king, is a ruler that rules at his best and yields in his
weakness. David here, a greatest and best king of Israel;
and Joab its greatest commander and statesman — ch 20
v 19-21. It seems to Davids credit that Davids officers
were not afraid to tell their mind versus David himself: —
note in v 7 no violence is offered, but desertion threatened
without danger of it. Again in verses 18-23-, see King
Davids spirit and sense a best of judgment,- for a war of
kith and kin — - a no ordinary man of his time, and liked
by the ten' tribes except his Leviticism the bottom of all
their trouble : and Joab, worthv a great nation — ch 20 v
20-22. II Sam Ch 21
[Put @@ at v 1]
@@ Note in all causes natural about these people, there
seems not a least suspicion of there being any other cause
than that a spirit assistance or vengeance to all that connect
ed with Israel. This blame of a famine a vengeance on
Sauls account seems more a priestly fix up to get rid of
Sauls representatives to the throne of Israel, here usually
against the Levite priesthood, and smothered out of this
history by them to an any know just why these internal'

strifes among them — David a patron of the Levites and
his enemies against them. In v 15-22, ch 23 v 8-21-, see
these verses as six stitched remnants of what were likely
before longer nursery stories in great demand of these times
to near the now. See verse 10 here a some how made and
staged caprice of the many senseless customs ancient,- and
here a merest touch of mention (as much other here) and
a" no context of experience then (lost out) to ours a now —
Gen ch 9 $. Ch 22, and v 1-7 ch 23 an interpolation ring
of third century B C or a poetry time of Job — Deut * &&.
[An experience of think do and appear of these ancients, a
greatest psychological curiosity. For clothing menial here-,
see hip tunics Egyptian, or pap frocks Assyrian : and for
the genteel of easy go-, see robes and mantles and fringes
monument. For homesteads patriarchal-, see courts walls
and cells within and stone huts without — the latter menial
and suburban. Collections of these order make shops addi
tional and high walls gates and bars, a "city"].
II Sam Ch 24 '
[Put * at v 9]
* Judah' here a tract of half desert country about twenty
five miles by forty. 500,000 men now the standing army of
Germany, and 800,000 (for Israel) about the standing army
of France England and the United States. By verse 3
here-, this is one hundred fold more than fact — a morale
of fear in enemies without, and historic exaggeration to
national notoriety after. Real or "ransom" census (&)
then stands two Legions (8,000) for Israel (I K ch 20 v 15,
27, v 1, 24), and one Legion and a Hands tzvo of great
scores and a hand score (5,000) for Judah. See in Sauls
and most of Davids reigns a little country of fairly good
land and about fifteen miles by thirty (Philistina) carrying
on a war with Israel time after time clear back to Joshua —
II Kings ch 24 v 14-16. For strength of this country in
Abrahams time (near one thousand years before)-, see
Abimelek the friend of Isaac, and verse 16 ch 26 Gen, Num
ch 1*. This pestilence here, but a plague of cholera com
mon of that time to near the now- (antiseptic), and it put to
a far fetched explanation strainedly this. Total population
to 13,000 caste soldiery at. ten to each, makes 130,000 men
women slaves and children. See in verse 2 Jehovahs way
of knowing the number of the people was by a man census
of enumeration — as thereby taking the word of a man for
it just as men do to know themselves. Hence the Lord
here but a conception of the Israelites put into their god.
— 13.3 —

God of the now, a being of omneity to know, and not a
[ehovah here in any of his attributes at all — v 10, 17, 2.
See v 2, 3 here and'v 2, 3, I Chron ch. 21. Other tribes and
worshipers not enumerated. II Chron ch .8 v 7-9, ch 2 v
17, 18. [& Ex ch 30 v 12, 13, as very likely the real cen
sus to "ransom" in v 3 here:- v 12-15, as likely a strait of
ransom famine and pestilence accounted to v 2 in priestly
inquest tampered of v 11-13, 1, and Davids worried ac
quiescence in v 14, 7, 10, and end of it in v 25. To v 9-,
see I K ch20 v 15,27.] I Kings
905 B C
[Ch 1 : put # at v 2]
# Servants here as their ilk, but medical f ussyites of roy- >
alty show off for notice and prestige their calling,- to trust
of others their asset of notice to display of cult — see v 4
and none of it of the King at all ; but all confined to these
fakirs of cure only — how wise they look in council, and
how noiseless their say and mystic their admonition — R 2.
[I KCh 1 : put @ at v 53]
@ Note Joabs Judgment against Solomon, and he the
greatest commander and statesman of Israel ; and Solomon
after a spoiler of the people to gilded notoriety, Egyptian
tribute, and loss of Jewish nationality. Joab had judged
him right, and selected Adonijah surely, better — v 5,6,7.: '
but Nathan the royal prophet (II Sam ch 7) and Davids
Oracle was interestedly against him (ch 4 v 5), and thereby
a mouthpiece to rehearse of Davids death, and v 11-37 the
plot connected with it. See v 1 1 last clause and v 18 with v
6, 4 as the text now stands, and place v 10, 11 ch 2 to v 4 j
ch 1, to this another account of it the fact in verses 1-10,
38-46, 49-53, and ch 2 v 12 etc; and verses 11-37, 47, 48
and ch 2 v 1-9 an aftermath of interpolation to it trie- orig
inal account and a later justification of Solomons reign and
slay. In Nathan and Solomon began a corruptive unscru-
pulousness that has vitiated the whole previous and suc
ceeding records of Judaism ; and brought on a royal moral
ity and infective influence (II Sam ch 3 v 36) ragently
destructive of itself and Israels nationality. [For more
of this tamper compare v 8, 9 ch 2 with II Sam ch 19 v
18-23 — '"And the Kine sware unto him" (23),- a most
binding oath. See of piecemeal collection in these old
Scriptures-, it an editorial extract arbitrary, severance in
terpolate and interpolation deluding — its awkwardness;, a

lack of critical insight, and its shrewdness a dexterity of
unscrupulousness] .
[I K Ch 2 : put ** at v 6]
** This sounds a historic aftermath of the Solomon and
Nathan faction to justify the sacrilegious murder of Joab,-
a violation of its altar. See in verse 7 David showing a
last remembrance of a friend when in retreat from a wicked
and unfaithful son, and Joab his deliverer ordered to an
execution out of time to David a no punisher of that later
to be made a crime to factional interest — David never made
such an order (ch 1 v 6, II Sam 19 v 22, 23)- and this fac
tion (now he was dead) knew there were no witnesses to
discover this falsity of cruel savagery — gilded over after
wards. Note verses 2, 3, 4 and more, a studied composition
put into a dead mans mouth long afterward, and it not a
death-bed deliverance at all but an oration — a proof of
dishonesty it and more. See oratorical deliverances thus in
Livy B 3 D 9 — eloquence of these young brothers, a clear
unfit of fear and tears,- as that of David,- a sick-bed stu
por — ch 1 v 4. So of this record everywhere falsified to
prestige or interest — otherwise nearly correct. [To v 32
note that Abner had been in arms against David, and that
Amasa failed his duty to David in Shebas rebellion — II
Sam ch 19 v 5,6 — Joab here had very decisive notions of
how to puncture rebellion at the expense of its genteel in
stigators, and it seems had the discretionary power of at
tending to it personally — - II Sam ch 18 v 5, 11, 14, 21, 29,
31, 32, ch 19 v 5, 6, 7, ch 20 v 19-22, II Sam, ch 3 v 25-27.
[Of Josephus in the Solomon faction-, note him a friend
of aristocracy and kingly grace a divine prerogative excuse
of all genteel faults within — see his own Life a defense of
all this, and John and Jesus leaders of some rights in the
people stigmatized as the worst of men].
[I K.Ch 3 : put## at v 7]
## This condescending child of faction and judicial mur
der, knew without prayer how to- kill his brother, fawn King
David a patron king, kill off his court, and dress off a false
humility for catching piety — a "wisdom" of rule by judicial
murder of opposition, and a dazing show disarm of people to
it. Compare v 8 with I K ch 20 v 15, 27 and this humility
so pleasing to "the Lord" a first tell of himself to it a know
in others. This conversation a whole cloth falsity, and a
•measure of Solomons inveracity false humility and wise
incantations then to even yet: — "Now the wisdom which
god had bestowed on Solomon was so great that he ex-

ceeded all ancients : god also enabled him to learn that skill
which expells demons: he left behind him the manner of
using exorcisms by which they drive away demons so that
they never return ; and this method of cure is of great force
unto this day; for I have seen a man of my own country
whose name was Eleazer releasing people that were demon
iacal in the presence of Vespasian * * * by a root of
one of these sorts mentioned by Solomon to the nostrils of
the demoniac after which he drew out the demon through
his nostrils * * * and when Eleazer would persuade
and demonstrate to the spectators that he had such a power
he set out a basin of water and commanded the demon as
he went out of the man to over turn it and let the specta
tors knew that he had left the man; and when this was
done the skill and wisdom of Solomon was showed very
manifestly" — Josephus B 8 Chap 2 sec 5, Daniel ch 1 v
4, 17, 20. [I K Ch 3 : put *% at v 27]
*% "There was a great judge called O-oka in Japan
* * * Once two mothers came into court, and they both
claimed to> be the mother of a little heir. O-oka put the
baby between the two women and said now pull this baby
hard [for it] ; the forgery mother pulled the baby hard
* * *, but the real mother [would not pull it but] cried;
then O-oka said I see the real mothers love in this womans
heart." [Kojika McClures. See ch 4 v 20-34 a royal wind
of wither and waste. This story a one of thousands (as
Susanna, Potiphers wife, The Flood, Three Holy Children,
Moses Sargon etc) widely common of a great antiquity,
and doing duty under whatever name and dress an author
fixed it — see Jael and Judith a common story under dresses
different a prowess same — Gen ch 39 %@, Ex ch 2 v 10*,
Jud ch 20 %%. See also borrow of miricles thus a vie of
mythic power in agency godly — R17$-].
[I K Ch 5 : put %% at v 2, 3]
% % See this scheme of a temple here a purpose of show
catch of this divided Israel and worship around this never"
yielding and ever excluding priesthood, and centralize and
hold of the people to it a Levite yoke of income and kingly
rule by concession in ch 11 v 5, 7, 8, 4, 9, ch 22 v 43, 44,
II K ch 12 v 2, 3 and conflict in ch 12 v 16-33, ch 14 v 22,
24. ch 15 v. 1-4, 11-14 to continued opposition and compro
mise after return of captivity in II K ch 11 v 17, 8, ch 13
v 1-6, ch 14 v 3-4, ch 15 v 3, 4, 34, 35, ch 16 v 2-4, 15, ch
— 138 —

17 v 5-41, ch 18 v 2-4, ch 21 v 1-7, ch 23-25, Ezra ch 4, ch
6 v 15-22, ch 8 v 15, 18, 24-30, 33, ch 9 v 1-4— P 4. [II
Cliron ch 11 v 1, 12-17, ch 13 v 6-12, ch 14 v 1-5, ch 15 v
1-3, 8, 16, 17, ch 16 v 1, 6, ch 19 v 1-4, ch 20 v 32, 33, 35,
ch 21 v 5-7. 10-13, ch 22 v 1, 3. 5 ch 23 v 16, 17, ch 24 v
17, 19, ch 2,5 v 2, 14, ch 26 v 16-19, ch 27 v 2, ch 28 v 1-4,
7, 8, 10-15, 22-25, ch 29 v 1-19, ch 30 v 1-10, ch 32 v 12, 19,
ch 33 v 1-9, 21, 22. ch 34 v 1-7, 33, Tobit ch 1 v 1-7, I Mac
ch 1 v 11-15, II Mac ch 10 v 1-18, ch 14 v 3-6 1.
I K Ch 5
[Put @@ at v 3]
@@ "Under the soles of his feet" by Joab he had sub
jected at the altar. Note that more horses are mentioned
here than there were men in all Judah and Israel combined.
See verse 11 on a levy of 80,000 and 30,000 men to build a
rather plain two story stone building about 52 (ch 6 @@)
' by 105 feet (II Chron ch 3 v 8, ch 4 v 1, 2, 3, 4) lined and
beamed with cedar plank and joist — a most outrageous
and unreliable record in the whole book — nine tenths of
it an inflation of word (Solomon in spirit) and a mon
strously corrupted imagination and intent. The outside of
this building had the appearance (ch 6) of a facaded stone
factory building and peep hole windows (no glass) about
52x105 feet two stories high (7 v 2), and a clumsy por
tico \7y2 feet wide in front. Walls inside, a monotonous
multiplication of a, three figured pattern much like cedar
colored wall paper. The gold inside it, an inflation of
fervor without, and film within: but to these lowly pastor
als of tent and hut, it seemed a greatness indeed to them.
See renown of this building an ecstacy of three thousand
' years of thundering preach and iterate fervor to only now
abating, and losing out as a paying asset. A most dazing
advertisement the world has ever seen, is this King Solo
mon and this — a peoples depletion and a Solomons glory-
a gilded hulk, and a flush of wrong. Ch 12 v 4, R 23.
Compare hewers of v 15 (80,000) with 32,000 face feet of
whip sawed and smoothed out lumber sample this story a
priestly fervor of facts little, and inflation madness — see
saws ch 7 v 9, and description here a jumbled piece work
' of many after sayings about it. 32,000 feet to 80,000 work
men, and 60,000 carriers would make each "hewer about
four feet of faced lumber, and each carrier five feet ; and
it several years of time to do it in. Ch 6 v 38. Verse 11
I here and v 10 ch 2 II Chron.

I K Ch 6
[Put @@ at v 10]
_ See at v 10, 8, 18, that this temple was about 26 feet
high, and at v 20, as about 30 feet high. See in v 2 the
temple was near 33 feet wide; and nether most of v 5-6,
20 as near 53 feet wide — to v 20 here-, see v 24, 25, 27, 5,
6. To v 32, 33 ch 7-, see wheels of chariots about 26 inches
high. At v 47 ch 7-, see that there was then a no device
for weighing heavy articles. Tools at this and previous
times for lifting and moving heavy material, were the
lever, pulley, rope, trestle blocks, and a banded log-sec
tion truck or rollers — see these trucks yet to move of
houses. Things too heavy for trucks-, were moved by a
greased track ropes and pull of long lines of men. In ch
8 v 8-, see "there they are unto this day" as quite a while
after this and a before the Babylonian Captivity and de
struction of the temple B C 606. See this noise of gold
etc a borrowed panegyric of gold income and seraglio' Per
sian, and exaggerated into this history of Solomon after a
learn of Persia and forget of Israel in the Jewish colonies
of Babylonian Captivity — see ifs and threats of this record
(9 v 4-9) past and more of this a hazy reverberation of
Jewish know behind a back ground of Persian captivity.
[See Persia of Herodotus, and temple to Inscriptions of
Nebuchednezzar Col III Lines 18-29].
I K Ch 8
[Put * at "rest" v 56]
* "Rest" : — including Joab and others of Davids court he
honored all his life; but their works do follow them in a
contrast of renown greatly dishonored after them — see
here power of great deeds to preserve themselves spite a
gilded court and "Christianized seraglio. "By their fruits ye
shall know them" — ch 12 v 4, ch 14 v 25-27. And Joab
made no blunders. See in v 30, 44, 47, 48 time of this
writer a good while after this : also in v 66 that around this
wordy display of gold and glory (T IV Col III) the people
were yet living in tents, and it a no asset for such finery —
Solomons seraglio much a borrow of Persian court long
afterwards to vaunt of nationality,- then a measure of
greatness in kingly count only. [To v 15, 22 etc-, see Livy
B 2 Sec 8]. 1 K Ch 9
[Put % at v 4]
% "If" : — a most valuable word to a no catch of predic
tion wake or dreams — v 2, ch 3 v 5. Prediction a projec-
— 140 —

tion back, as quite safe to most people after a time of per
sistent iteration and no criticism. [See time of v 4-9 as
after destruction of the temple. See part of v 11 out of
place, -and v 10 connected at "that then" etc : also see v 66
ch 8 a natural connection with v 10 (ch 9) and v 4-9 a
Babylonian interpolation] .
I K Ch 10
[Put # at v 5] '
# An Arabian sheik clan of wild Arabs — (wild as mur
der and long knives as sharp as razors to do it with) ; and
a country of annual rainfall five inches, and travelling
mountains of sand, and parching winds of suffocation, and
stunted sheep tents and sparse wells of water — Canaan a
gem contrast of it, and this factory building a palace set off
against a sheep-cote. This chapter, a Solomons "Benefit"
played safely afterwards to a priestly benefit ages since.
["The Sultanate of Onan occupies the southeastern extrem
ity of the Arabian peninsula. Its area is indeterminate as
the west or desert boundary. The country is largely moun
tainous and arid; and the population is confined to the sea
coast and some valleys in the interior in which water for
irrigation may be obtained from wells. There are no> rivers
and the annual rainfall is not more than five inches. * * *
goats sheep and burros ("Asses") of a poor and stunted
type (owing to scanty forage) are raised" Their laws, yet
a law of local custom, and precepts of the Koran. — Consu
lar Reports March 1912. U.S.A. This a Meteorology of all
South East and South Arabia. To this glorification of this
a most genteel panegyric of all times-, read v 8, 9, 23 the
- climax, and v 4, 10 ch 12 the asset usual — v 19] .
I K Ch 11
[Put @ at v 43]
@ A gilded- voluptuary, and a varnished desecration;
Joabs enemy, and Israels dread taxer. See discontent all
about him and his gold (muchly inflated) an inviting de
struction of their nationality afterwards — I K ch 20 v 15,
27, I Mac ch 6 v 1-3. See this allegate seraglio a glore of
seven and three hundred assorted questionables still a tower
ing advertisement of King Solomon a greatest and wisest
king of earth — such is power of display and organized
iteration $. See all isms of earth but a growth and preser
vation of organized iteration income deference and adula
tion [For Solomons servants to all this-, see Ezra ch 2 v
58, 55, ch 8 v 20, II K ch 24 v 12, ch 25 v 8-12. To ch 2
— 141 —

v 64 Ezra, see original captives in II K ch 24 v 13, 14, ch 25
v 11, Neh 1 v 2, 3]. $ I K ch 12
[Put>* at v26]
** "Heart" : — note here location of know in the heart by
greater emotion of know locating itself and attendant know
in the hearts excited action. See this and good and evil pur
poses in the heart ground into our language to this day.
Location ol know now placed in the sensory ganglia by
experiment and observation — the / of personality seem
ingly in the eyes of retinal disturbance there, now trans
ferred into the sensory ganglia. [See I and eye of Ana
lytical Remnants R 1, R 26, and note persistent excitement
of the retina in consciousness suggestive of it there, and it
$ Sheba Solomons Temple Fleet Ophir etc, all as of facts scanty
and an iteration madness — see "apes and peacocks" of v 22 not
in the Hebrew language, and the when and how of it there an
interpolation. Akin to this madness, see Study of Fools McClures
Magazine July 1912; and supplement of this again-, see^ arrested
and misleading intelligence put and set of Jesuitical despotism fool
and fix of intellect (subject) to political pressure on great office
and big business. Otherwise see reason paralized in a surely wise
and never suspecting conceit of partyism, "unionism", any-ism,
self importance (individual or class), self sufficiency, arbitraryness,
superciliousness complaint dictation advice etc dispositionally pre
sumptive — R 13. Other to this-, see wants likes and dislikes of
selfishness sort now set of training or let into little or no sense
of right in trade or politics unfair, or rights in others averse their
own wants or hates within: — all as reason thus suppressed or
crippled in a parceling out flattery (II Sam ch 15 v 5) distraction
want like or dislike sort arrest and deflect of mind a subject. Few
there he who really comprehend higher know of speech: — hence
popularization and set of things plottingly abstruse (R 17), a
falsify of such to a some extraneous know want like or dislike
sort easy of comprehension, and a catch of uncritical people. See
Manufacturing Public Opinion McClure Magazine 1912, and
suppress of know to prices promises or patronage sort in adver
tisement printed as news. Also adroit notices sort honor familiar
ize and arrest of know to creeping in popery,- a greatest theolog--
ical political and commercial pressure on mind to benefits priestly.
[Dyn 49 @, 69. See quite all talk and news of the day a persistent',
say of common do and be of sort mediocre to silly, and it muchly
a tether or divest of mind outside the ruling secrets of great place
and great commercialisms deceivingly and complacently beneath it.
\& Of the ancients behind all worship-, see why of this mythic
foolery of theirs a fear of evil spirits here covered up now in un
cleanness mystified and made unmeaning; and secondly the cure
of it made a trade of income thwart or expel of them by incanta
tions wordy and effort easy — invocation potential to this and
softly genteel, preferable to efforts menial. For some very ancient
fees to this, and an advertising ceremony mystical-, see Cleansing- '¦
the Unclean Zendavesta]. . ;,.
— 142 —

more plainly of the eyes closed to attention of self than
not. See the old difficulties again between the Levites of
Judah and the ten tribes in verses 25-33 here, ch 13 v 33,
34, ch 14 v 15-23, Gen ch 21 v 33, Ex ch 32, Num ch 16,
and Josh ch 24 v 14, 15, and other scattered disturbances
to Levite tyranny here the historians of this record — an
inflation of facts fundamentally obscured. See verse 11
here an ingenious press' of scorpions on the more sensitive
parts of the body : — a pain known only by its bite and this
multiplied and repeated by a complacent cruelty (Jud 1 v
6, 7) now unknown to us a fact. Ingenious cruelty of
these people, of an ingenuity of Geronimos Apache Band,
and our sense of mercy not even surmised by them.
I K Ch 14
[Put @@ at v 26]
@@ The treasured gold of King Solomons exaction and
banking merchants the greater motive of this raid,- a com
mon occurrence then of treasure cities — ch 20 v 1, 2, 3.
See Groves in v 15, 23 here, and Gen ch 21 v 33 (Abra
hamic and other), and "High Place" of I K ch 12 v 25-33
etc as Elohim Canaan (Gen ch 10 v 15-19) Goshenized of
an Apis shrined in "two golden calves" nest a god worship
mix of a Canaan and Egyptian heritage blend. && [Skip or
read rampant prophetism beginning of chapter 13 and 14
here to II K ch 16, and add to it Jeremiah ch 32 v 36-44,
Josephus B 10 ch 9 — see time of ch 11 v 34, 35 and much
more as after captivity of II K ch 25. Time of this cap
tivity 606 B C. && Ragent prophetism here, a sagacity
before, and tradition and revision after to it a fit of events
between — see Jeremiah and more. Failures of prediction
(Jer ch 37 v 18, 19), here left out, or guarded with an "if"
or a roomy construction. Successes, a natural come about
greatly certain of long' enough time — Jer ch 48 v 8, Isa ch
- 14 v 25. Israelite prophesy undevite, a no good at all — II
K ch 3 v 11-14, Deut ch 13 v 1-3. More to less of it an
interpolation fit of texts following it, or a no connection at
all — for the latter-, see all predictions of Genesis and
others without an immediate context of fulfillment. Ifs to
a prediction a mend or guard of failures afterward. [Salt
of the prophets here, a tribal pathos heart-rendingly ex
treme; and" a roomy construction fervor of agitate desire
— the latter a desire corrupt of a text to splice and corrupt
of an Original Christianity concomitant. See "desolations"
of prophesy a sure occurrence of the times and thereby
safe to dress up. Success in prophesy, depends upon the
— 143 —

sagacity of the prophet, his stand with leaders, popularity
of event, suppress of his failures, and mend of his text
safely after the event — tamper of the event sometimes'
resorted to. [To inability of these childlike people to meet
unexpected or new events-, see their ready reference of
such to a prophetic advice really better — see Jeremiahs
advice to Zedekiah a good one, then seen by him as greatly
probable, and this by it a greatest importance improved
upon afterwards, and his sagacity made a divine inspiration
— inspiration a sentiment of the time necessary to it a pro
fessional employment needed, and it a no> go without it. For
mental weakness of these ancients to new events-, see Tell
Amarna Tablets. Silly stories of the prophets, a growth of
tradition after their times of advice sought and sagacity ex
ercised — most of them as nothing more nor less than
serious advisers of court, and their notoriety afterwards
made subjects of tablet stories a sell amuse and nest of weak
minded people. [For a hard headed courtier of these times-,
see Artabanes of Herodotus B 7 No 8-18. For tablet work
yet clear of editorial trim or extract-, see Jeremiah and his
own introductions — note later rolls of them somewhat a
amiss in time, and how little there is at bottom of these com
plaints not an approve of Levite scarifice, or disapprove of
the Ten-Tribe sacrifice and connections with it: — moral
connections to' Levite scarifice common of the time, as quite
suppressed — Ezek ch 13 v 9, Jud ch 4 @*. Prophetic
enlightenment critical of the Levite, quite cut out, and Old
Israel quite unheard from, and it the better element of the
two,- by it nearly Abrahamic in toleration and unreserve.
EZRA Ch 7
[Put * at v 22]
* A well learned limitation against people then as now to
take advantage of loose grant. See in v 24 how nicely the
priests slip taxation in royal decree somehow fixed up with
the king as usual with parties in secret rule behind show of
hands to the people. See in v 26 the law of Jewish worship
is arranged to fit on to that of the King — one local and one
general of tribute and military assistance call.
Ez Ch 8
[Put % at v 22]
% Note here that with all this company (Neh 2 v 9) and
the kings decree, it was still dangerous to travel these plains
— the great desideratum of antiquity, was protection of per
son and property — Job ch 1 v 14, 15. Josephus B 11 Ch

5 sec 6. See in v 29 the temple a safety vault of deposited
treasure. In verse 31-, see bandits a common look out for
in travel. See ch 10 v 11 showing a temper of Rome,-
claw of revenue — much other obliterated. See "division of
labor" build of the Temple in ch 3 v 9-11.
NEHEMIAH Ch 2
[Put # at v 9]
# A heavy guard it seems necessary to travel these times,
and the governors protection at the caravanceries also — v
7. Boasting might and murder the only rule of the times,
and the our sense of right and wrong undeveloped in any.
Neh Ch 9
[Put @ at v 10] :
@ Of name notorious of organization, number is im
pressive, persistence riveting, and contest vengeance. [Skip
Nehemiah ch 10 out an Ester to Tob. Prophesy (here a
modest daze), ruled out on principle — - as demonstrably
false or a trick of sagacity or saved hit as sure as sensation
is true — Dynamic 7 a,b,c, Josh ch 4. Songs here, of little
value (English varnish on or off) than a morphina dope of
credulous devotion,- a surest asset possible. Account here
text, a valuable record of great antiquity,- true and charac
teristic : improvement of this text, a critical and honest trans
lation light a true insight into- these people,- monument tab
let and history] $ TOB
Ch 1
[Put ** at v 22, and %% at v 19]
** See of verses 3 and 14 that 500 yoke of oxen in agri
culture of one man "the greatest of all the East" , and Chal
deans and Sabeans of v 17, 15 that the land of this Job must
have been Ur and not "Uz" basis of this account,- a trans-
fef of him to a Jehovah and vicinity of Canaan. Of v 1, 5
(patriarchal)-, see "evil" shorn from that of evil spirits, and
"sanctify" shorn from "Cleanse of evil spirits", and wealth
of v 10 as shorn from individual industry and sagacity of
method a business — v 9. See verses 6-12 a self evident
falsity to experience or necessity, and here a plot of that to
follow it "in v 13 on: verses 20, 21, a forerunner of ch 42
the finis of Job switched to a Levite purpose — all a start-
$ Concomitant of Solomon to this-, see Development of Hebrew
Ency Brit article Hebrew : and for a connection and indent of the
Old Testament on our times _ of thought-, see Cultivation of He
brew as a Dead Language Ibid], — 14.3 —

ing point to false confession in Job unrefuted in the argu
ment. See Commentary escape of this contradiction, in it
"an inextricable mystery beyond mans comprehension" —
a contradiction continued in both its terms (here an inter
est) as a true solution of the whole matter >- see Dynamic
7@@.
% % Note here four separated calamities so very unnat
urally joined as to make them impossible to a natural order
of things — here a fiction clothed in circumstances charac
teristic of the time and place, and easily seen by a person
not an asset or partaker of interest in this matter. See fic
tional impossibility a detective of itself and Jobs three
friends in ch 2 v 11-13,- a part of this plot. See "God" of
v 22 and "the Lord" elsewhere defined in Ezra ch 1 v 3,
ch 4 v 3. Job Ch 2
[Put ## at v 10]
# # Note this a preparation to> a purposed confession fur
ther on, and not his by his own mouth not in the plot —
note the natural and true never a plot. See verses 12, 13 so
contradictory as to appear very awkward to a fair minded
person. Note that Job in all this fix up begins his poem at
ch 3 v 3, and should be so- taken in a read of it. See v 3 a
condition of mind far below intellectuality of the higher
stratums of critic in ' these poems of Job a reality or
nearly so. Job Ch 3
[Put @@ at v 3]
@@ The philospohy of life here is, is life worth the pains
of it, and why is it. Note this on that these friends of Job,
are but answers to Job after him by splice of other poetry
made or edited to an answer of Job here cut apart to- verse
2 ch 6, and other places to stitch in answers of editorship :
also note the ingenuity of shift-the-argument to a slide
around the nut Tob put out to- crack (long before likely) in
v 17ch4, ch 5 v 7, 8, 9. Job ch 5
[Put * at v 12]
* Note these sayings true only in instances — here made
or intended universal. Of v 18-, see preventive better
than mend ; and its absence a no such foresight or potency
— ch 9 v 22, 23, 24. [See first verse of ch 6 (not of Job),
a fill and mingle with Job a before time to destroy of Jobs
poem,- then gone loose too long to arrest: Eliphez not in
v 14, 15 ch 6 here used an anchorage of real juncture false

— note replies to Tob plain, and Jobs alleged answers a
forced construction. In v 2 ch 9-, Job begins at "but how '
should man be just with God" etc. [In all this poem Jobs
God is not Jehovah (ch 1 v 5) but an older god of the coun
try,- Chaldea likely — hence Job is not Levitic, and they
are afraid of his poem unanswered somehow, and have
plotted this fix up a confession destroy of its influence with
the ten tribes greatly against them anyway, and in their his
tory greatly suppressed to us.
Job Ch 10
. [Put % at v 21]
% How pathetic this Job,- fast in the fate of an omnipo
tent might of caprice and vengeance set: no hope, no hint
of a life beyond this,- a life of pain to the righteous, and
advantage or equality with the wicked — ch 7 v 7-21. Of
ch 11 v 6, 7-, see this "double" a contradiction tenable in it
a great mystery hidden in grand oratory godly and sub
mission abjectly creature — see all theological contradic
tion explained in it a "mystery beyond mans comprehen
sion". See last verse of ch 10 fitting on to v 4 ch 12 as the
conjunction, and not forged of the plot in v 3. Chapter 13,
is wholly a forgery for a concession on the part of Job to
be completed further on in ch 38. See here ch 14 fitting Jobs
spirit of essay ring of end in ch 12,- and nowhere else —
try it. [Skip ch 15 to ch 38, and take caution that many
of Jobs expressions honestly translated would now have no
meaning, and others once original, are not same with their
English and other versions since $ — a grand poem of its
$ Akin to this-, see certain greatest debates of the world now
exhaustedly quiescent in certain enigmatical and vitiated texts sort,-
found of the hair splitting dogmas of Trinity Atonement Immacu
late Conception "The Word" etc — doctrinal importance quite pro
portional to heat and continuance of the controversy ; and sense
and soberness a feather of wind. [Sample of polyphonic meaning
ancient-, "It was proposed originally to pronounce the name Re ;
but the modern Egyptologists SEEM to be agreed that the true
sound was Ra" — now what was the sound or meaning of this
syllable and thousands of others in whole or half tone variations
gone; and what the presumption of translators who arbitrarily
make one, and pass it sure to others. R 1 See Hieroglyphics and
Latin Ency Brit, and presumption of men a greater to less substi
tution of the very old. Hence translation of these old Hebrew
texts to slips and dishonesties of transcription behind them, and
the text muchly in the same condition itself, is muchly a reflection
of constructive interest or bias in the translator — doubt or don't
know phonetic etc, a great opportunity to later-time-conceptions of
the must be supply a compulsion, or it an uncover of inspiration
assumed. — 14Y —

time muchly mutilated now — R 1. In passing, note ch 11
as likely a stitch of a poetical remnant named Zophar, and
it a cut off of more at v 2 here the beginning of ch 11 in
original fact,- connect of that once before it. A priesthood
that will order women and children slain under an edict
as Samuel to Saul will do anything to thdr own advantage
— so they have corrupted this book or the originals to it a
begin to its end ; but where interest was not in their way-,
they have sent to us a lot of facts or characteristics same
that now are a most valuable record of ancient .time] .
Job Ch 38
[Put # at v 1]
# The Lord here but a Levitic disguise of a priestly an
swer to Job out a whirlwind of priestly passion, and the
words stolen to do it with. .Job had touched them at a
vital point of inconsistency ; and Job- must go out some how
let come what must,- oratory fraud or a dead mans con
fession. [Put @ at v 19]
@ Note here darkness assumed a something when in fact
(now known) it was only an absence of light,- a real func
tional something molecular and atomic. Of verses 4, 5, 6-,
note the idea of the earth as incomprehensible as this doc
trine of contradiction — the visible earth at this time ap
prehended as a flat surface of land and sea the whole hori
zon: and the heavens a solid blue something resting on
solidity under the sea round about the land above water.
Verse 22 now known to' be a crystalization of water or mist
under certain temperatures ; rain quite accounted for in
vapor temperature and atmospheric induction somehow
met. Job here point of this desperate attack, is but a care
ful doubter crushed down corrupted and made to yield' a
dead mans concession interest a Levite priesthood wholly
unscrupulous — a pure invention and fraud smother of a
rising reason now first come to us in a haze of editorial
mixture, and wear and tear of meaning a longly transcribed
and translated word to facts gone and new to' sense.
[Dynamic 11 a n]. Ch 39
[Put ** at v 30]
** A piece of knock down oratory irately priestly. God
in oratory a falsity in fact and presumption self detective —
hence a fraud and attempted suppression of Job by dressed
objectives then mysterious, and assumed equally unknow
able. [See v 12 ch 40 as not yet well done from above nor
below,- as a rule or characteristic]. — 148 —

Job Ch 42
act r, • T [Put %% at v3< 5J
70 /o Rut into- Jobs mouth as a confession,- an old theo
logical way of disproving objectionable authors $,- here
the finis of this a Levite plot. A sense and "say-so" re
versed in value, and it a correction of reason gone astray
when unfriendly. [Tobit ch 13 vl, 2].
Job Ch 42
[Put ## at v 16]
## This chapter a very awkward fiction of Levite in
vention (ch 1, 2) finis of Job and higher reason,- a first
rising danger (of this an improving newer time) to Levite
deception unveiled. The Lord here ostensibly sovereign,
is but a Levite priesthood disguised. God a real existence
to us, a transcendental potency to good deserving, and anti all
that Levitic in principle, and historic do herein attributed to
him — the one Jehovistic (or his like) a god of despair in
Job, and partiality and vengeance Levite. $$
$ See constructive recantations of Bible Recalcitrants pressed for
death-bed weakness delirium and inarticulation twist a refutation
or dishonor of their own writings : also Hume playing the fool in
death-bed jesting conspire of friends a jury in evidence against
such — a grand illumination and reinforcement of "Reason". Close
kin to this-, see body snatching of noted men outside the Church
of Rome, pressed to .monument in "Holy Burial Ground" honor an
ever stealthy church of Rome — silent plaints of outside honors
put to honoring duties Rome.
$$ "The Kings of the earth set themselves, and the rulers take
council together against the Lord, and against his anointed, saying
let us breaks their bonds asunder, and cast away their cords from
us". [Ps ch 2 v 2, 3] "Yet have I set my king upon the holy hill
of Zion, * * * Thou shalt break them with a rod of iron : thou
shalt dash them in pieces like a potters vessel. Be wise now
therefore O ye Kings ; be instructed ye judges of the earth" —
(Num ch 27 v 20, 21): "Stand in awe and sin not; commune
with your own heart upon your own bed, and be still". [Ps ch 2 v 6,
9, 10, ch 4 v 41 "The word of Jeremiah the son of Hilkiah of the
priests that were in Anathoth in the land of Benjamin" * * *
"Then the Lord put forth his hand and touched my mouth; and
the Lord said unto me, behold I . have put my words into thy
mouth: see I have this day set thee over the nations, and over
the kingdoms to root out, to pull down and to destroy, and to
throw down to build and to plant. [Jer ch 1 v 1, 9, 101

SUPPLEMENT
JESUS THE REAL JESUS
PRELIMINARY
[For test of truth here-, see Critical Readings Old Testa
ment Introduction @, and a critical selection of Websters
best words exactly circumscribed: — Dyn 13, Ra, b, Math
ch 12&&].
Pre 1 judaic and roman RULE: — See Josephus B 14-18
ch 5, subjects Herod: also Jesus Ency Brit sec 3 page 662
9th or 10th edition, and I Mac ch 8 — a very best insight into
Jewish life for that time. Other authorities used here, are
Bedes Ecclesiastica] Histories (Bohn), Livys Rome, En
cyclopaedia Britannica, Renens Life of Jesus, Hesiod, He
rodotus, Talmud, Zendavesta, Rawlinson, Critical Read
ings O T, O T Prophets, O T and N T Apocryphas, Mil-
tons Paradises Lost and Regained, and Babylonian and
Assyrian Literature Colonial Press. [Books 14-18 Ch 5
here Josephus, a Companion to this in A 6] .
P 2 PHARISEES SADDUCEES AND ESSENS .— - See J OSephuS
Antiquities B 18 Ch 1, sec 3, 4, 5, 6, and Acts ch 23 v 1-8,
Math ch 7 $f
P 3 GALILEE JORDAN AND JERUSALEM :  Sec Josephus
Antiquities B 18 Ch 2, sec 1, 3, Ch 3 sec 1, 2, 3, Ch 4 sec
1, 2, ch 5 sec 1-3, 4: also War Book I Ch 1 sec 1, 2, B 2
Ch 13. [Matter in brackets ch 3 sec 3, an interpolation of
Josephus impulse a some controversy Luciah like to> its
suggestion — see the matter of brackets here implying a
belief in Josephus not his own at all; and the remaining
portion a consistency of him as a historian independent of
this]. P 4 SYNAGOGUE AND TEMPLE DISCUSSIONS ISM :  To this
see Acts ch 6 v 9, 10; ch 2 v 46, ch 13 v 14-17, 42, 44;
ch 14 v 1 ; ch 17 v 1, 2, 6, 10, 11, 16-21 ; ch 18 v 4, 6; ch 21
v 11-37; Luke ch 20 v 1. [&&See Synagogue Bible Dic
tionary, and it a compromise (Masoretic) and concession of
the old out door altar worship (Eber) under a tree old
Israel (Jud ch 6 v 11, 19, 20, Hosh ch 4 v 13, Ezek ch 6
v 13, ch 8, ch 20 v 13-31) cease of their strifes, and a tether
of the Ten Tribes thereby (I K ch 8 v 30) in the Levite
theocracy of Jerusalem — ITosh ch 1 v 1-9, ch 9 v 1, ch 10
v 1, 2, 8, 9, ch 11 v 1, 2, ch 13 v 1, 2; and interpolations to
Copyright 1917 by S B Terry
— 150 —

this Masoretic of Hosea ch 1 v 11, 10, ch 14, Joel ch 1
v 13, and meet of Joel ch 3 v 1, 2, Dan ch 6 v 10. To Hosh
ch 4 v 13-, see grove of Gen ch 21 v 33, * #, and the Syna
gogue in Micah ch 5 v 13, 14, ch 6 v 1-8, ch 4 v 1, 2, Ezek
ch 11 v 16-20: — see "sanctuary" of v 16 and ark of the
synagogue; and "kneel" of Daniel cli 6 v 10, and kneel of
the synagogue. For scanty know of the rebellious Israelite
Pentateuch-, see Ezek ch 13 v 9 ; and for multiplicity of
places to worship (decentralized)-, see Jer ch 2 v 20, 23,
28, ch 3 v 7, 8, ch 7 v 18, ch 11 v 13. See "Elders" of
Ezekiel and Elders of the Synagogue, and note his meet of
elders a clairvoyancy of answer to them a delegation of
inquiry — Ezek ch 14 v 1-4, ch 20 v 1-3. For sacred oaks
to sacrifice-, see of Livy a shepherds sacred oak becoming
a site of the first temple to Jupiter Romulus 748 BC — (B 1
sec 10) : also see "Augustines Oak" of the. "Hwiccas" in
Bede B 2 Ch 2 par' 1. For this spirit of no priesthood crop
ping out again-, see I Cor ch 3 v 16, 17. [I K ch 16 v 27-
38, Num ch 16 v 1-11. See "elders" of Jud ch 11 v 7-11,
I Sam ch 8 v 4, 5 ; also see ch 7 v 4, 5, ch 14 v 18 and
polytheistic giz'e and take of I Sam ch 6 v 17, 15 (this
order) and it never entirelv flushed out : — ch 7 v 2-4 ditto,
and Josh ch 4 @*, ch 16 v 2-5, ch 6 v 15 ; I K ch 3 v 1-4,
15, ch 8 v 1-13, 16, 30, 35, 44 — note time of this com
position in v 30, 44, 46, 47, 48 (I K 3), ch 11 v 31, 11, 13,
IKch 5 %%; Gen ch 37 44.
P 5 jesus new testament, a conjunctive contexture of
John the Baptist a gospel team beyond the Jordan, and that
his own (Mark ch 6 v 1) a gospel band of workers in Gali
lee and other ; and second, it a whatever more in the fiery
crucibles of early dispute Gentile, and that a more of it in
the since of Royal touch, priestly teach, family train, defer
ence lay, interest rule, and notion legion it a variation thus
to this a king James translation to us. 4t P 152. Cry for
the poor retained, a make and lead of crozi'd an asset and
glorv met $ — glorification it, a glorify of the system an
interest put godly, or glorify of the leader an honoring def
erence 4 — Bede B 1 Ch 32 paragraphs 2, 3, 4. Christianity
then as we now have it, is aught but an asset and notion thus
$ "Other popes applied themselves to building churches or adorn
ing them with gold and silver; but Gregory was wholly intent
upon gaining souls. Whatsoever money he had he took care to
distribute diligently [studiedly] and give to the poor.- that his
righteousness might endure forever, and his horn be exalted with
honor -Bede B" 2 Ch 1. [R 36] .
¦ 4 "For what is glory but the blaze of fame the peoples praise if
— 151 —

founded on an every sort of human sacrifice and notion
potential an every sort of softer effort depletive, and re
munerate-no recuperative — hence Real Jesus, a search
zvithin. Shunted obscured ignored and lozvly Jesus here,
once a bleeding sorrow and softest word for the hapless
poor a suffer ; and a- heart of hate and a tongue of fire for
haughty oppressors then and yet cold as gain of murder — ¦
see James ch 5 v 1-6, Math ch 20 v 2, ch 23 v 1-7 and
King Herod the great of Josephus, and villification of Jesus
by corrupt Greeks Romans and Jews after his slowly gather
ing followers and discussions then about his teachings,- a
voluntary brotherhood and heavenly paradise — see Jesus
always praise unmixed: and what the people but a herd confused;
a miscellaneous rabble who extol things vulgar, and well weighed
scarce worth the praise : they praise and they admire they know
not what, and know not whom but as one leads the other. And
what delight to be by such extolled, to live upon their tongues and
be their talk" — Par' lost 6 3 L 47-55.
44 Translations interpretations and illustrations of things to see
notion feeling and surroundings ancient, in things of see notions
feelings and surroundings modern, are greatly erroneous and now
muchly unthought of — Gen ch 9 4, and'Anteeks A 1. To all
this-, see ancient life a world of tangibility and intangibility a real
something objective to them, now gone into a world of tangibility
real, and dream and vision a phantasm of sleep or wake. To
this now-, see Ishtar and Izdubar- (a priority O T) a genius of
story founded on Accad facts notions feelings prayers and myth
ical stories sort (T VIII Col IV) now some to more lost out or
confused' with Assyrian Roman and Anglican notions: also other
Cuneiforms now published. [See of Hymn to Ishtar, "rest" there a
confusion made good in it made love or favor the incentive to wor
ship : also "magnified" there, made sense in good or healthy a
leading characteristic of that organ to godly function. See heart
but feeling. See to this that the verbs am is are was or be not in
speech then nor a very much later. See Annals of Nasir Pul an
ejaculate enumeration in stops mostly semicolons or colons and
commas between them few. Their words not a coalesion of syllables
coalesced and- accented, but a distinct ejaculation of syllables group
like to a full stop — hence their articulation not ours at all. Sym
bolism here, an explain away of something past into notions later,
Accad characters and psychology only, the true test of translation
here unpsychological or prepossessional — the .Assyrian here, an
Accad tinted with the Magi, and nearly true Accadian. Ancient
psychology and modern psychology, now a variable blend. Lan
guage here a slow difficult speech of few principal and less con
junctive words (see child talk) transformed of near Septuagint
times into a reversed and compounded speech and increased verbs
easy and quick of say and comprehension — the latter, afterwards
projected back to a revision of the first excite of its first discovery
in and, and supplied of translation or interpolation since: — see
orations Older Greece Rome and Livy, and O T Masoretic to King
James : little to none in Inscriptions Nebuchadnezzar and other
cuneiforms Accad and Assyrian]. — 152 —

Ency Brit sec 1, 2 page 657-8 9th or 10th edition, and Math
ch 15 v 7, 8, ch 16 v 1-4, ch 21 v 28-31, ch 23 v 13-15, 23-33
— P 2. Nurture of the high in this religion, a financial
preservation and adornment of the whole — poverty ( most
ly a prodigality or unthrift anyway free) a builder of
nothing. See this in Montanism (the early Church) over
thrown, and the Catholic Church built on its ruins — a
corruption of the early church and build of the Catholic on
an advertising and catching charity first, pomp next, and a
reaction Protestant. [Jesus here as of the Eberite faction
Jew (Gen ch 10), and founder of the Ebionite Christians, -
a democratic worship versus the Levite priesthood,- who
crucified him for it — see further on].
P 6 jesus in -Galilee, a gospel team and salvation band
sagely free a village audience lowly, exorcism remedial, and
recreation little else — Luke ch 8 v 1, Math ch 9 v 19. See
charm of worship here quite wholly a sentiment and recrea
tion rustic of feast days numerous and swarming crowds
hugely ancient to barbecues near unto our own times —
now so interfered with by newer recreations, of our day
that worship and fervor of the past has been greatly sup
planted by the sensual and immoral its- substitute — a no
improvement of intellect lowly or disposition greatly wanton.
P 7 miracles testament and superfluous a Real Jesus,
but an interpolation of wonders made later, and they not
a falsity of Jesus nor his disciples a band of Kingdom Come,
and pity for the hapless many. Literature Jesus, now, much
ly a wordy halo of later times put out on the facts of nature
then and there quite as now — see Galilee past, quite as
Galilee present. Miracles Testament, but once old Miracles
of common report or do of collusion traditionally bandied
(Joel ch 1 v 3) into miracles Jesus, and "prophesied" (P 9)
into tablet records first, and gospel records later — I K ch
3 * %. See Exorcism dreams and visions of the ancients as
seen in no other'light of cause than a mystic power direct or
indirect a god — "The doctrine of the Essenes is this, that
all things are best attributed to God" — Josephus. Miracles
in principle then, are here ruled out to fact, and all that of
the text not blending with it, are to stand or fall on evidence
outside the miracle a, reverse of proof. See of Pharaoh
and the ancients of Herodotus that the unusual of occur
rence dream or vision was taken very seriously ; and so
marveled about and feared about as to often call for an
interpreter allav of distress — (Dan ch 5 v 7) : as serious
with these people as it a very fact,- and thus mistaken for
— 153 —

a reality — Acts ch 12 v 14, 15; Math ch 27 v 19; Acts
ch 2 v 17, ch 7 v 55, 56, ch 12 v 7-9, ch 16 v 9, 10; and
Jacob of Gen ch 32 y 24-29. See of Gen ch 1 Ex 14 @ here
how a few words taken out added or substituted will here
destroy a miracle and remake it again and not disturb the
text before and after it : — thus of Acts ch 8 v 39-, take
out "The spirit of the Lord caught away Phillip that the
eunuch saw him no more" : now read the fore and after
to this, and see the original connections here perfect — see
John ch 3 v 2 with last sentence out a ditto to this. Many
miracles in this text are destroyed by taking out one two
or three verses or parts of verse, and remade again by
restoration — see more within this text, and the how of it
in Math ch 8 ## &&. Impossible exorcism of this text
here, a ditto ; and the natural and unnatural clearly so. Hence
stories of tradition gone amiss the facts, were once a natural
or unnatural unusualness of sort basis the structure of it
all ; and as often carrying their own notorieties of original
impress a mouth to mouth exaggeration of the time. Hence
cautions of Jesus to wild stories about him untrue and
criminally endangering him with his official enemies. Math
ch 10 v 16, Mark ch 14 v 1 ; Luke ch 20 v 1-8, 20, 26; Math
ch 8 v 4; ch 12 v 10, 14, 15, ch 21 v 23-27, ch 26 v 62-66.
[See of all the astounding miracles N T (a plagiarism to
Luke ch 6 v 10, 11, ch 13 v 11-17, ch 18 v 30-43 etc.) that
not a single one of them is mentioned by St Paul or other
writers outside the gospels — all as naught else than old
repeated or worked over miracles (II K ch 4 v 42-44 in
Math ch 14 v 15-22, I K ch 17 v 10-24, II K ch 4 v 2-7, 30-
35, ch 5 v 27, Num ch 12 v 9, 10) traditionally varied (with
or without collusioned proofs John ch 9) and prophetically
sanctioned in tablet records first, or it a straight out add to
a some gospel forming in its early growth to change again
— see supplementary prophetism (Acts ch 19 v 6 etc) in
the Montanists to an interpolating controversy fix of our
gospels to their finish samely or unscrupulouslv Catholic.
More of this-, see portions of verse prognosticating some
thing of himself requiring- his death to its fulfillment exact
— John ch 10 v 11, 15 and all implications of divinity not
a divine agency — John ch 10 v 30, 33. Luke ch 3 v 22,
Math ch 1 v 18-22, and "Son of God" before his death, an
inadvertency of the writer writing after crucifixion when he
was then a first begotten "Son of God"; etc of P 10 here,
and more a Trinitarian distortion in John. Math ch 3 $
here doctrinal. Luke ch 3 v 23 in the words "(as was
— 154 —

supposed)", is a head off of discrepancy in v 23 here to
Jesus of a divine conception miraculous. For "Son of
Man" a divine agent the "Word"-* see John ch 1 v 14 and
all through his teachings not distorted "by the once rageiit
'controversy to the "Trinity" "Son of Man" in sacrifice, a
despairing sacrifice of life and death carry of the "Word"
"made flesh" unto man, and not a sacrifice of atonement sat
isfy of vengeance an old propitiation Pentateuch (here done
away with), nor an any dispensing or indulging "grace" a
priestly distribution. Persistent teach of Christ in the old
plagiarized garb of heathenism, is a maddest shunt of Jesus
.to his glory "light" of him a Real Jesus. && [See Chris
tianity Ency Brit 1st part, and page 696. Fundamental doc
trine of Jesus here, was the "word made flesh" "light" a
believe on him, and a knozv of sin to it a contrition and re
pentance to righteousness — ( Rom ch 1 v 16, 18, ch 2 v 6,
10, ch 10 v 17) ; righteousness to justice; and justice to
equity versus "advantage" Its antagonism was Polytheism,-
a form of "sacrifice" pledged to advantage and denied to
no one — sacrifice polytheistic, a propitiation of anger in
some god a caprice, or return of the sacrifice (a spirit food
godly) in a some godly assistance about something irrespect
an any right or ivrong about it. Now to all this-, see Celsus
Ency Brit, and note that these corruptions became the foun
dation (with clairvoyance not understood) of all infidel at
tacks then to the very present ; and that with these out-,
Celsus and other leaders of better Greek thought would
have become followers of it a most rational religion and
social amendment ever introduced into a lowly beginning
the fate of much originals. A greatest mishap of the ages,
and shunt of a real Jesus into a heathenism of juggling
miracles and an incomprehending intellectuality otherwise
rejected, and then a haught of priestly royal and official
advantage the it of it uinto us. To this "Mild and Philo
sophic Polytheism" Gibbon-, see it manifest in Roman offi
cials throughout the Roman Empire and sample of their
conduct a contact in Judea and Josephus,- a paroled duress
of Roman history it, and Polytheism between the lines. To
Christly opposition more to this-, see Math ch 20 v 4, 7 (a
"whatsoever is right"), and v 10, 13-15 put in here of Roman
influence later to it an authoritative finesse shunt of Jesus
and catch of the menial in advantage insinuately high,_ dif
ferential a disadvantage subservingly low or knowingly
helpless  R 19- Soonness to lateness of repentance here,
an infinitesimal to eternity begun, and not a surrender to v
— 155 —

15. Polytheistic toleration of advantage any-hozv (Isa ch
5 v 8), and Christly intoleration of advantage no-hozv are
now and forever an antithesis of necessity and impossible
to compromise — "Now entering the great duel not of arms
.but to vanquish by wisdom hellish wiles", "Till truth were
freed and equity restored" : "And make persuasion do the
work of fear" Read v 9 (ch 20) as questionable; and v 10-
15 the objective to it rather than v 16: otherwise v 10-15 are
spurious, and 1-9, 16 with a verse or So gone the originals.
[Characteristic of thousands of miracle stories under differ-
ent'personages and variations fit of occurrences connected-,,
see Bede B 1 ch's 17-20, B 3 ch 15. For a garb to this and
more (proselyte of the ancient Saxons)-, see ch 25, 26
(ditto) a finest glint of Rome and Seaxe met. For the how
of many miracles now lost to explanation-, see Bede B 2
ch 8 par 2, B 3 ch 2 par 1 ; and for another fine glint of
Rome and Seaxe meet and stickle congenital-, see last par'
Ch 5 ditto] .
P 8 Exorcism Real Jesus and other of the time, but a
formula of godly invocation (I K ch 17-20, I Cor ch 12 v 9,
10, Gen ch 20 v 17) to it an apparent and looked to cure in
recovery really usual a get well or better anyhow, and it be
lieved in then just as a doctors potion is believed in now — :
all then and now an honest belief on both sides, and it a no
trick nor insincerity about it. Hence exorcism in the text
outside the appearance of natural time to cure or amend
(get well or better by counter ferment or anti-toxin) , are
to be taken an invention or slip or wild fervor in tradition.
founded on a partial fact of the time, and inserted into a
record later : — see Lazarus a cataleptic burial dream or
vision semblance taken for a bodily fact later. Hence cures
so inserted into a text cut apart or distorted, does not
vitiate the remaining text. Of cure here in the record-^
note them as the. most striking ones of many others with
in the appearance of cure (Luke ch 10 v 9) left out to our
view of Jesus in a real light of his craft,- a mend of dis
ease — savor of repetition and preservation here, all as pro
portional the startling and wonderful in it (Acts ch 19
v 11-16, ch 28 v 8, 9), and much attention of the time not
to be had without it, nor otherwise understood of the times
to it. [Extend of this cult-, see Exorcism against injurious
insects on a Babylonian Tablet (Pa Museum) 4000 B C,
and saved instances of their disappearance shortly after
exorcism the proof of the trust. < Obverse of this-, see mvs-
tic consecration of the Anglosaxon standard nerving his
— 156 —

arm to victory and assurance of his trust the consequent —
victory the count, and failure lost out. See terrifying and
inciting battle cries here, and wedges of line point of
greatest dexterity hushed up in the diviners craft. Bede
B 3 ch 2 par's 1, 3. To inference in recovery-, see Dyn
16 a <I<I, and Tobits accidental blindness (acute), rem
edy (supernatural), and recovery a casual coincidence; and
so on of anything invoked for, and thanked s for when a
success : — excused when a failure or godly frown of dis
pleasure — see Tobit ch 11 v 1-15, ch 12 v 1-15, ch 2 v
$"10]. ' P 9 Prognostication Jesus and not Jesus of these times,
but an advisory or predictive sagacity variable in men to
i events somely to quite surely to occur, (Luke ch 21 v 5-12),
or as guarded in flaring word (R 3 **) to a some figura
tive interpretation strainedly later and partially friendly —
John ch 12 v 38, 40. Prognostication here Real Jesus, a
foretell or advisory foresee of his by honest sagacity nat
ural (muchly needed of'these childlike people ever seeking
it) conditionally exceptional, and it altered later to it a
some wish of controversy or craze then for the miraculous
hotly later. Luke ch 21 v 20-24 — (see Siege of Jerusa
lem) : exceptional in v 27, 28, 31, 32, and limited in ch 22
v 64. Savor of prediction casual to probable or appear so,
is craze to no craze of subject prophesied about, and the
disposition of such men to a noisy tell of the hits, and a no
tell of the misses — hence reiteration and awe of predictive
'successes (guess to probability), and suppress and lose out
of the predictive failures muchly usual. Chances of pre
dictive success or advisory fore-see, are confined to the
natural in phenomena ; and the no chances in of success, to
the supernatural in phenomena — hence "Christs" Second
Coming (here distorted by the Montanists) a failure of
fulfillment. Fit of the terms improved on later, and the
first term sometimes made with second term come before
it — the latter a much plainer fit, and it here exampled in
Jewish nationality Genesis, and Peters denial N. T.
P 10 His "Kingdom of God", a godly live here (no
Messiah in it Luke ch 17 v 20, 21, John ch 6 v 15, Math
ch 4 v 8-10, ch 10 v 7), and a spiritual live of a ghostly
life (then earthy) here made a paradise of spirit joy and
social ease the creature, praise the Father, (II Cor ch 4
v 15), and honor the son,- a saving Jesus: "Holy Ghost"
Crucified Jesus (John ch 7 v 39, Rom ch 1 v 4) save of
theKrodden and punish of the oppressor,- a haughty might.
— 157 —

Functional Jesus "Son of Man", a godly agent fleshly
earthy; Functional Tesus "Son of God" (Luke ch 3 v 38,
John ch 1 v 12, 13, 18, ch 3 v 6) the First Born Son
(Rev ch 1 v 5, Rom ch 8 v 16, 17, I Cor ch 2 v 16, Gal
ch 4 v 1-7, Ephe ch 1 v 17, I Col ch 1 v 18, Heb ch 4 v 14,
ch 5 v 5, To-hn ch 1 v 18) ghostly the new "Kingdom of
Heaven" — Tohn ch 12 v 50. Hence "Holy Ghost", a
godly agent ghostly Jesus. "Trinity" later, a confuse of
this in a melting pqt of hottest controversy the world has
ever seen. [Hence Holy Spirit, a soul of. God never dead
— (Luke ch 11 v 13) : and "Holy Ghost", the ghost of
"Jesus Crucified" — see this confused in our translations
testament. Math ch 27 v 50, ch 3 v 11, 16, and R 28, 29
here. In all this-, see the Messianic (earthy kingdom)
looked for soon to come (that prophesied and here con
fused with the heavenly), and the "Heavenly Kingdom"
indefinitely late of completion, and partly immediate.
Math ch 3 v 2, ch 5 v 3, 10, ch 24 v 6-14, ch 25 v 31-46,
24*, ch 13 v 40-49; Mark ch 13 v 27, 10. [In Acts-, see
this Holy Ghost (Jesus Crucified) manifesting itself to the
Apostles and others since and yet as an ecstatic sensation
(Rom ch g v i) of mind, and it a real fact — its mental
phenomena, a no falsity,- by it an immediate consciousness :
its cause, a wrestling prayer and agitate mind godly. R 11,
and it a real touch of god with the creature,- to it a witness
of righteousness approved — Romans ch 9 v 1, and testi
monial proof, a testimony of people as to the mental sen
sation without inquiry of a cause other than this. To
Jesus "Son of God" here-, see Alcuin versus Felix Bishop
of Urgal who' maintained Jesus Christ rather an adopted
son of God than him a natural son of God,- then Englishly
orthodox in Alcuin, and nailed so to' the present by a coun
cil of three hundred mad bishops at Frankfort A D 793 : —
an agitation of the time so hot as to- pale all the horrid wars
of the time into insignificance — all over two words,- the
"natural" or "adopted" [For "Trinity" a first doctrinal
importance Catholic-, see the Popes letter to- King Edwin
in Bede B 2 Ch 10, and note its persistent tenor then as
that its past to the very present, that a some mythic touch
of sort was the proof of itself and all that connected with
it. Litany of Ra Ch IV and a secreted Am-en.]. *
P 11 Causes of Jesus Crucified, a take of his "King
dom of God" as a disguise of a new theocracy fledge
(Mark ch 10 v 42-44) an opportunity politic his and others
teachings and knots of organization behind them — (see

¦Essens P 2, and John the Baptist beyond Jordan and his
head later on a charger fruit of this) : and it again with
others its like in conflict with profane rule then above and
beside the Temple (a Judaic and Roman rule fitted), and it
more a supplant of the Levite Theocracy again in danger ,-
by it a toilers religion displace a lowly and numerous asset
yet Levite in potential — Mark ch 15 v 1-26, and Josephus
B 18 Ch 5 sec 2, John ch 6 v 15, ch 19 v 19, ch 1 v 49.
Acts ch 1 v 6, Math ch 4 v 8-10, Mark ch 10 v 42-44,
John ch 18 v 36, ch 15 v 25. [From this on-, read a chap
ter first, and comment next. Read slozv very slozt'].
ST MATTHEW Ch 1
[Put * at v 23]
* See the Egyptians etc of Numa in Plutarch paragraph
seven, and Rawlinsons Babylonia Fourth Monarchy Chap 7
paragraph three; Herodotus B 1 No 181, Ex ch 6 $$,
Josephus B 18 Ch 3 sec 4, Remus and Romulus mythic a
vestal and Mars, and Inscriptions of Nebuchadnezzar Col I
Lines 24-27, 40, 41. Hence complacency of this (a general
belief of the times) a proof of this a greatest honor to be
- claimed for a founder of religion ; and it quite a necessity
then to deference sufficient to attract and hold a group o>f
lowly men together. See v 18 and v 16 a contradiction at-
temptedly mended in Luke ch 3 v 23. To v 18, 20 here,
and Luke ch 1 v 35, and a growing modesty much later-,
see Gen ch 37 $*, and Mary Apocryphal N T ; also< its
plainness (obscenity, of word now, and not so then) not so
muchly meddled with and more characteristic then and very
immodest to us — Math ch 3 v 9 in public gesture and say
not then out of the way, and as v 27 ch 11 of Luke bawlerj
out in a crowd of religious enthusiasm and increased fervor
amen. To this-, see Confessions of St. Augustine (ch 2) as
without a least sense of shame or contrition in it, and it all
^amended in a staged "Grace" and "Praise" orthodox —
what an example to unrestraint in young men and its easy
merld — Math ch 3 % &&. See Woman of Josephus
W B 2 Ch 8 sec 2, and Helen of Herodotus yet more
polite of translation than original words to them. To ob
scenity now a levity, and it a seriousness yet of King
Tames time (Gen ch '37 $*)-, see I Sam ch 25 v 34, 35,
II Sam ch 11 v 1-4, and much other then fixed over to a
growing modesty then coming into royal society. Blush, a
late development: and talk and do ancient (Gen ch 30 v 3,
ch 38) to variably late, a serious unblushing coarseness of

say and looseness of do (Herodotus B II No 48, 59,60)
now suppressed or glossed over in our literature — Ency
Brit vol 5 P 696 last par ; Augustine and Gregory of Bede
B 1 Ch 27 ; Milton Paradise Lost B 2 Line 778-84 ; nuptial
bed of Eva and Ishtar; and Burns yet carrying it and a
gilded drunkenness its complement also : — And Queen
Elizabeth could swear a ferocity taut, and it thought little
out of the way to mend of it a royal example. Ancient
people to later on, a seriously drunken (Isa ch 28 v 1, 7,
8) obscene (Isa ch 20 v 2-4, Ex ch 32 v 18, 25, II Sam ch
6 #%), impulsive unfeeling (Jer ch 18 v 21, Amos ch 1
v 13, ch 2 v 6, Toel ch 3 v 8, 3) reckless and blood thirsty.
people _ (Isa ch 13 v 15, 16, 18, ch 14 v 23, 26) :— see
historic debauch of might in Jud ch 19 v 22-26, Gen ch 19
v 4-8, and consent of Jer ch 3 v 2, Gen ch 20 etc, and
drunkenness and indulgence high and low of the Greeks
Romans Jews etc — Col ch) 3 v 8; I Sam ch 1 v 13, 14 and
@@ of ch 1 ; Gen ch 9 v 21, ch 19 v 33, 34; Isa ch 28 v
7, 8; Amos ch 1 v 13, ch 2 v 6, 7, Ezek ch 16, v 25-38 —
(Herodotus B II No 46, 60) ; Jer ch 2 v 33, 34; ch.3 v 2,
ch 5 v 7, 8, I Sam ch 2 v 22. Nativity of Jesus in this
stray not a claim of his or his family at all — it an after
math of him traditionally gathered and prayerfully prophe
sied into record to it a popular proof then connect of the
mystic. See John ch 7 v 3-5, Mark ch 6 v 4, Luke ch 8
v 19-21, and Celsus of Ency Brit True Discourse first par.
See v 1-17 here and 18-25 as two tablets unjoined before
edited into this gospel. These four gospels, but a time to
time revise of text or add of local matter before them as
that an amend or add of something by prayerful consulta
tion or prophecy a directive revelation of the "Spirit" —
Acts ch 2 v 17, 1-4, ch 1 v 24, Rom ch 12 v 6-8, I Cor ch 2
v 10-12, and Montanism Ency Brit, and commentary trans-'
lation convention prophecy or meditative illumination yet
of a prayer said and "Spirit" given — Acts ch 1 v 24-26:
I Cor ch" 3 v 16, ch 12 v 8-11, ch 13 v 1, 2; Acts ch 15 v
6, 7, 8, 32, ch 16 v 6, 7, 9, 10, ch 19 v 6 ; II Cor ch 10 v
3, 4; Gal ch 1 v 11, 12, eh 2 v 2, 8; Math ch 10 v 20.
Hence the notion of these scriptures as all inspired — and
Pauls exceptions, seem not excluded. Chapter 2 here
(Math), but a story made out of wild freaks of tradition
after time of Jesus, and so very common of the time (see
Mary Apoc) as to make the literature of it muchly clouded,
and bring on a controversy so hot- and so- wild as to make
it a worse record than before the controversy. At the birth
of Jesus-, Herod had been dead three or four years; and
— 160 —

Jesus was not in repute to attract official notice until his
great outdoor revival in ch 13 — - see ch 14, ch 3 % here.
Also note that the chapter is wholly omitted in Mark Luke
and John ; and really St. Matthew,- here interpolated with
this story a story to itself before insertion here — note
begin o*f the apostles then as of John the Baptist. [In this
story (here astray)-, see Herod yet alive two years later
(John ch 8 v 57, Luke ch 3 v 23) than the birth of Jesus
in v 16, 19, and communication between Bethlehem Galilee
and Egypt (dangerous in a caravan even Gen ch 18 4)
carried on by dreams of an overly agitated mind — see v
13, 19 here, Paul to Seneca ch 1 v 1-4, and the whole of
this a story so silly as to should have been made Apocrypha
— see Infancy ch 1-8. Sticklers for this yet and numerous,
but slaves oi iteration once so rampant as, yet to fasten
minds of men otherwise of more than ordinary intelli
gence — see Ben Hur Ch 1. Conclude of all this-, see v
17 ch 1 a mythic astonishment of three couples of the charm
number seven in royal genealogy climaxing in a divine
overshadow of the conception of Jesus never taken notice
of by him his mother or his brethren — Luke ch 8 v 19-21.
Now to this chapter-, see v 1 ch 3 connected to it as of a
"those clays" when in fact it was of some other "those days"
(namely John the Baptist ch 1 v 9), and it thus a complete
disconnection from ch 2,- thirty years earlier in time. See
"those days" here an expression placing the writer a long
time after Christ, and it likely at a fix up of a sort of canon
then received Catholic (161-180), and as a first inspired
supplement to the O T — see Canon N T Ency Brit, and
Markch8 v 1. Math Ch 3
[Put % at v 5, 6]
% See this an outdoor revival (sunshine here ten months
out of the year), and it a best old social time and a hearty
old spiritual enthusiasm then like unto an old fashioned
Methodist camp-meeting of tent (common anywhere then)
and booth (bushy made shade),- yet a meet in out of the
way places — a highest recreation then and social tame of
these pastorals of the plains: and as with the scoffers even
drawn to it (v 7, 8) by the immense crowd and rousing
enthusiasm impress of all ancient meet and feast : — crowd
here, a wilderness of waist clouts; careless wraps; bare
legs; half nude paps (II Mac ch 3 v 19) and banded hair;
sitting pelts met ; cross leg talk 4 ; and serious mien : shake
down sleeps; ground spreads eat; and serious bless $;
loosened belts, daggers girt, and staves a-stuck ($: carts
oxen packs asses camels cows tents booths leather jugs etc ;

and whole acres of grounded fires' (stick or stubble), cook
ery cooking vessels (brass and pottery), potage wine in
cense (Rev 5 v 8) olive oil short cake, pitted roast or spit
and what more a prodigious- joy of meet preach pray and
eat $, "waft of airs" and incense sweet — to see it and
hear it now, a treat for gods and men. And its preacher,
as quite a Billy Sunday of stirring song, timbrel thrill, and
withering word (v 7) say of the high (Luke ch 3 v 5) and
4 Miraculous a some enchantment vision dream ghost devil angel
or mythic beast (Rev) incident a some wild tell listen and wonder.
The author here can yet remember old peoples dream witch snake
bear fire-snorting and grave yard ghost stories so chilling to him
that he avoided grave yards at night, and all dolorous hoots of
owl and wood — a pioneer settlement (Iowa) amidst chippering
barks of. wolf, dark timbers, and glare of wild-cat eyes a-tree. For
talk of "Infernal ghosts and hellish furies round"-, see Hamlet and
Tam O'Shanter — a really serious matter of a time now "Roman
tic" and lost out to us in its real horrifying- feels then a wild old
England or a lordan wilderness about the fords — Gen ch 18 4.
For other talk-abouts real or characteristic of 700 A D to N T
doings kindred-, see Bede B 3 Chs 9-13, B 3 Ch 17, B 4 Ch 11 and
Ch 3 next to last paragraph; Josephus Antiq B 8 Ch 2 sec S;
Rawlinsons Babylonia 4th Mon' Ch-7 par' 3; N T Apoc Mary,,Pro-
tevangelon, Infancy, and Luke ch 1 and what more unite of these
a mythic world all about them — a wonder land of stickiest notion
fright and thwart — ch 4 $ &&. "Oh ancient powers of air and
this wide world * * * our old conquest" ;- and thus, "To this great
baptism flocked with awe the regions round", to new conquest.
$ "With dishes piled and meats of nobler sort and savor — beasts
of chase or "tame * * * "from spits or boiled" "And all the
while harmonious airs * * * of chiming strings or charming pipes
and winds_ of gentlest gale, Arabian odors fanned" [For men
tality of think sav.and do an awe Catholic-, see, historical Apocrypha
N T A 1 here Anteeks : — a divinifying exaltation of personage -in
mythic do or be worked over from a some common field of mythic
literature talk or divination an imposture or coincidence  see
Jesus in mythic word, and none of it a fact, but it all an aftermath
of little notoriety first found a great notoriety later — see dark
ness all about it Ebion, and its reflection mental a some prominency
of thought or desire later a substituted and added to say-so Roman
[Ruth ##, and Jesus a Real Jesus and Jesus a -Roman Catholic.
bee zz below and distortions and interpolations gospel epistle and-
Apocrypha here to Ebion the core — darkness here, a core of un
noted facts and say that of a later notoriety built upon it, became
a very erudite discussion of how they dont know anything about it
m reality quite — now a very profound literature of the' quite un
knowable, and widen of the field of agitation and comfortable at
tention or income — (R 13 ss) : and it all as greatly ornamented
with assumptions and suppositions strained in all directions of
Prominency ^ in thought or desire — R 4. To this mentality a folk
lore Armenian and touch of this-, see The Sheep Brother Armenian
Literature!. 4 $ Staff here so often mentioned in antiquity was with the
traveling or herding ancient a touch stick of wood three marked
cubits long and burned and rubbed hard and wedge at the larger

softest kindness shew of the low. Verse 16, 17, a clair
voyance of Jesus here historically taken notice of in a
merest letter like touch of things then a context of know
now lost out to us. Josephus B 18 Ch 5 sec 2. && See
v 2, a same old text and preach just as now, and it a re
quirement of something on the part of the believer in the
form of an urgent do in righteousness focus the "Light" —
v 10, ch 5 v 16, James ch 2 v 14-26, I Cor ch 3 v 8, Rev
ch 20 v 13, Rom ch 1 v 18, ch 2 v 6, 10, and wpentance
(Luke ch 3 v 3, Acts ch 2 v 21) and no indulgence more —
(Heb ch 10 v 26, Luke 13 v 3, 5) ; and it not a "Grace"
thus let loose to the lay, and belief and praise his right
eousness. See the priesthood escaping the fine and getting
their "Grace" direct, and official do their righteousness —
Math ch 12 v 5. To this-, see Romans ch 3 v 28, ch 11 v
29, ch 4 v 3, 6, 8, ch 5 v 1 against ch 3 v 5, 6, ch 1 v 16-18,
ch 2 v 6, 10, and all repentance and diligent righteousness
behind the evasion,- the standing eye marks cataract of
Rome (Gen ch 15 v 6, Luke ch 12 v 8, 9), and guide and
caution to correction and beware of this text now to us ¦ — :
see Doway Testament on these points for remainder of
the road to "Dispensation" "Indulgence" and "Purga
tory" 4§4 an income of duress. For more tamper to this
text, and it later of controversy-, see insinuation of v 11
thus to v 10, 12 in Rom ch 9 the real connection ¦ — read it
so. See sovereignty of "Prerogative" and it forcibly de
fined here in Rom ch 13 v 1-7, and it special after royal
touch and use of the Church — its motive, a royal fetch to
end, and sharpened roundly to a dangerous point at the smaller
end — Mark ch 14 v 43, 48. Its uses, a dig of edible roots water
plants or burrows wild (Gen 18 4), a strike or jab of animals or
man, or a measure of things — a useful and dangerous weapon,,
that with a dagger of close contact became a great safety in pas
toral life — I Sam ch 17 v 40-43, II Sam ch 23 v 21. [Somewhat
akin to this and- cult of mythic power intermediate-, see the "rod-
divine" or "wand" of official life, and its use a mythic movement
(augury) or hold (Ex 17 v 11) to it a let on or off of mythic
power,- a will of some god it beckons. Figured in "Thy rod and
thy staff thev comfort me". To Ex 17 v 11 and a some height of
'observation, "see ease of lift let and dozvn to circumstance. See
this died out to "Scepter" later and "Prerogative" modern. See
bundled rods Rome a union of families or clans mythically totem,
and it and the axe their badge of united powers a clear of forest
and protect of settlement.
4U "Wherin praj'ers should be daily offered up to God for the
redemption of the souls of both kings to wit - of him that was
murdered, and of him that commanded the murder — Kings Oswin
and Osway Bede B 3 Ch 14 A D 6S1, Gen ch 37 $$.
— 163 —

it a royal use and advertisement reciprocately preserve of
the Church and destroy of all others. To this-, see sur
vival of authorship touching royalty or other high rule in
a some such manner as this,- its savor of notice and favor
from high quarters the gale, zz See Paul here now a
sandwich of an original matter (Paul) and much later
matter of Augustine controversy a corruption of Christ
Jesus the Real Jesus its product: — hence two Pauls —
one the Apostle (Rom ch 1-3, 12-16), and one a corrupting
author (ch 4-11, Ephe ch 2, 3) and editor in our record
corrupted again in the sixth century — see adroitness of
connection in Romans ch 4 etc plainly positive with ch 3
unplainly negative, and suggestive of ch 4 etc. See other
corruptions of Rome in these two Pauls made same in Ephe
ch 2 v 5-9 and scraps other, and _it "Catholic" and not a real
Jesus in Ephe ch 3 v 3-9 and more : and it all as muchly a
translatory or transcriptive slip of text (See Various Read
ings Bible Ency Brit) in a prominency of thought zeal or
interest unthoughtedly or desirably leaving out adding to
or distorting an any text or its implications made into an
other text anew — (see Making of the English Bible Mc-
Comb Note C Appendix, or Edies Bible Ch 46) : — a con
flict of prominency in thought zeal or interest pressing (R
4, * R 36 &&), and original text obscure or ignored. Paul
of fact here how.ever a Pharisaic (Acts ch 26 v 4, 5) step
ping stone to "Grace" Latin, Fate English, and departures
other to Jesus a Real Jesus — in these Epistles-, see Fate
and Grace ever in conflict with commands to righteous do
in will free of action or opportunity — time ch 2 v 3, 4,
Heb ch 5 v 9, ch 7 v 25, and other catches of it a plain
ness or implication casual. See Hebrews and James to- this
Synoptic; Peter Fatalist, John Trinitarian *$, and its
Canonization a -regent controversy and telling advertise
ment — R 13 zz. For Righteousness or Unrighteousness
*$ Gist of John here-, see St John ch 1 v 1-14, and note that
"Word" of v 1 etc, is but an Inspiring Spirit Godly (I Cor ch 2
v 10, 12) to an information of men direct or indirect his sovereign
will and pleasure: also of v 4 (John) that "life" there, is but Gods
way of do, a- light to others ; and "light" of v 7, 8, 9 but a guide to
a right way of do; and "word" of v 14, but a godly mode of infor
mation earthy in Christ Jesus crucified later into a godly office
called the Holy Ghost. Truths of Jesus here, really short and
simple — distract and obscure of it, a controversy and divisional
ado load down of it a simplicity and confuse of people — note now
how little there is at the bottom 'of these Epistles ; and how wordy
it and its literature since. To this and all other division (an
iterate say and do persistent)-, see positive offense, and negative
— 164 —

Doway-, see dynamic 43 m. Righteousness of itself, a do
of right by knowledge,- and not coercion : Unrighteousness,
a do of wrong by knowledge or ignorance :— by knowledge
odious; by ignorance as often excused or made negligence.
Right enforced is justice: Right rejected trammeled or
made wrong, is Injustice. Hence shift of righteousness
here lay, into "justice" Priestly, is a misnomer of word to
motives man.
&& For original notion of Hell a place of punishment
(v 12 here)-, see original earth of Dynamic 29, geology
- present, and Milton of his Poems as once a real and mythic
chaos of molten sea scorched land flaming pits (Rev ch 9
v 2) and darkened air under a vaulted blue of heaven and
earth choked to sunlight and primitively forming a real
wall of heaven beyond and its four triple gates North East
West and South is earthly and heavenly passage way for
.. ghostly spirits earthy. All this true and untrue, as later
transformed of a mythic creation (Gen) to an earth of gods
men devils ghosts angels etc to an ending quite as a Reve
lation — see T V Col VI Ishtar. An astronomy and fact
to these people as sure to them as the myth of it now to
us. A grandest and most enticing piece of fact and imagery
the world has ever seen — for intimations of this see
Zendavesta Vedic Hymns, The Book of the Dead etc. For
the blue vault of heaven over us as once a huge wall-, see
mountains at a distance the basis of this suggestion, and
"Revelation ch 21 v 12, 13, 23, 24, 25 the notion of its gates
the shadow of what was before it 4- To this mythology
primitive of secondary notion now confused with it-, see it
accompanied with the notion of the sun as a great spirit
sailing high over them in an invisible boat to be floated
from sun-set to sun- rise in a current sea (see the "great
gulf", and ferry of "Styx") encircling a flat earth near the
resistance the bane of all strife past to present — ¦ positism here a
fighting conceit of this or that, and a no suspicion of error about
it — R 13 ss, * R 36. [Delegate "Grace" here, a great last resort
for cornered crime capital, and let off of restraint before the
crimel. 4 "Hush; hear my song; my throbbing heart be still: the songs
of gods above the heavens fill" (Tablet VI Column VI) * * * the
land that glows on yonder blessed heights — T VII Col II par 4.
"Queen Ishtar * * * now inclined her ear, and listened through
the void that lay beneath ; of every path devoid". "Sun from the
foundations of heaven thou art risen" : "In thy illuminations, thou
dost reach afar to the .boundaries of heaven"— Chaldean Hymns
under a Chaldean star light of distant mountain hue not else
where [Babylonian and Assyrian Literature here in Notes 4, $$,*
etc all as under "Copyright 1901 by JThe Colonial Press"].

blue vault $$. These people thus as having a mythic ex
planation for everything, and it their education infancy up.
To this-, see vault of Heaven at starlight and our knowlJ
edge out of it as these people saw it. Notion of the earth
round (Thales 650 B C) and a center of everything floating
about it, a confuse of this the original notion primitive, to
it a revelation lift of heaven (first outside the vault) into
a complete confusion of it an anywhere certain and the
gulf (Luke ch 21 v 26) walls and gates carried' with it into
an air of nothing solid underneath them- — Heabane T VII
Col III. Mythology here, an appearance indefinite, or ex
perience definite joined with a myth, or it confused later
with new notions enforced of circumstance. Akin to this-,1
see "Father" and "Repentance" simple of fact, confused-5.
with "Son and Holy Spirit" or "Grace" and thus made
mythic : also "Will" simple of comprehension first, split into
fast and free volition later and mythic: also "Sacrifice"
satiate of mythic hunger first, divided of kingly touch later1
to it also a propitiation of godly vengeance mythic. "Atone
ment vicarious", a mythic free of sin by sacrifice of inno
cence, and keep of "Grace" a mythic substitute for right-*
eousness. "And shall Grace not find means that finds her
way the speediest of thy winged messengers". See Rome
in, and Real Jesus out — Jesus not a myth. Paradise Lost
B 3 L 167-229,- a secondary myth vicarious a primary myth
in human sacrifice — Jud ch 11 @*. Therefore "Trinity"
"Grace" "Atonement", Bodily Resurrection, and Coming in

$$ "Oh keeper of the waters, open wide thy gate, that I through
these dark walls may glide" — Ishtar. See Hades of Egypt at sun
set, and the triple gates of Heaven (touch of earth flat) there and
beyond. "A girdle spans the Heavens with purest light; that shines
around the River of the night" — T VII Col IV par S. "From
depths beneath the earth the monsters fly * * * by Heavens gates"
thus reaching from the ground to empyrian heights ; then down
ward falls each form extending neath Hades wall" — T VII Col
V par 2, and joined out to Elysian fields (Col VI) beyond the
walls of Heaven, "Through paths of flowers where night had fled
away" — T VII Col III, Rev ch .21 v 25, 24, ch 21, 22. See
Heaven a canopy in the Accadian Hymn of Ishter line 8-11, and
1 6-2 1 Obverse. [Hell here, an immense labyrinth of caves steam
ing liquids and pools of fire opening up through tortuous paths to
earth above ; where by torch Izdubar climbed out to "the Garden
of the Gods" etc. For Heaven a vault quite plain-, see Chaldean
Hymns to the Sun Fourth Hymn Lines 1-7, .Book of Respirations
11 b, 5 12th L, and the dark grandeurs of an Accadian Heaven
in starry night only there — L 28, 29 and beginning of astronomy
here, as by a purest blue vault behind the brilliants of night cut
clear — See Egyptian ideograph for night Ency Brit).
— 166 —

the Clouds, are aftermaths to Jesus — P 7 &&, and resur
rection of Tammuz from Hades and funeral of second death
in a fleecy cloud and spirit bands of Heaven. T VI Col V,
Col VI Ishtar. * Math Ch 4
[Put # at v 11]
# See v 1-7, 8-10 here a clairvoyant mediation or dream
(John ch 1 v 49, ch 6 v 15, Acts ch 1 v 6 and Paradise
Regained B 2 L 30-47) $ sandwiched between v 17 ch 3,
v 12 here the natural connection of John the Baptist cut
apart (not by Matthew or Ebion) and this again cut in two
at v 13, 17 to an insertion of a piece of prophecy inserted
later in v 14, 15, 16, and it a forced application not Ebion.
See v 12, 17 (ch 3 v 1) a fruit of Christs meeting with
John the Baptist, and a beginning of Christs ministry (a
gospel band collect- in v 18-22) in the Synagogues of
Gallilee — "olbscure unmarked unknown" — Ruth ##.
See the authors of Matthew and Mark (so- called) writing
as two authors on a same subject and using a one author
(Ebion) in common, and other sources different (neither
one from the other II Thes ch 3 v 6), and their sources
a one record, and the others a substituted or added to say-so
varying as such would naturally do scattered (Acts ch il v
19), and these again as touched with the original record in
a variable way and tinge of the whole as a one subject bot
tom of all. No two persons can see a something continued
and tell a same story about it: so much the less of a say-so
passed to others, and it again gathered a somehow from a
several to many sources and times variably apart. Matrix
of the four gospels at first, but a first gospef collection to
* "But see! they pass from those dark gates and walls, and fly
upon the breeze from Hades halls, and rush of pinions comes from
myriad lands. And see ! the queens companion fainting sinks ; she
lays him on" a "cloud with fleecy brinks : and oh his life is ebbing
fast away; And now upon his breast she lays her head with tears
that gods alas must shed. They come ! they come ! the heavenly
spirits come, and gods by thousands on the wings of gale. Ten
thousand times ten- thousand now in line in the panoplies of gods
divine. A million crowns are shining in the light; a million
scepters and robes of purest white. * * * Behind them comes all
Heaven's lofty pride; on pale white steeds, the chargers of the
skies"; -and "clouds of snowy pinions rustling rise." T VI Col VI.
$ "Alas From what high hope to what relapse (v 10), unlooked
for are we come. Our eyes beheld Messiah certainly now come ;
for sure deliverance is now at hand; the kingdom shall to Israel
be restored Thus we rejoiced; but our joy is turned into per
plexity and new amaze: for whither is he gone; will he now retife,
.and again prolong our expectation?" [Mark ch 10 v 42-441.
— 167 —

two Ebionite groups synoptic, one other group John, one
Luke and not all friendly — (Gal ch 2 v 9-14, ch 4 v 10, 11,
II John ch 1 v 10, Cor ch 1 v 11-13, ch 4 v 16, 17) :— all
as of a closer contact at first, and then a more to less insu
lation later (Gal ch. 1 v 6-9, II John ch 1 v 9, 10): to in
tegration Roman and interest. See first churches here un
der a strained prophetism of the Old Testament first (see
Eusebius and Paul), and that other to it a gradual develop
ment of Jesus in tradition and many other loose say-sos
quite an original literature. See in v 17 his Kingdom of
Heaven was a spiritual beginning right then and there ; and
the starting to it a repentance (v 17), next a fruit meet of
repentance (a laborious persistency and no indulgence),
and Paradise a beginning of ghostly heritage here indefinite
and a grand concert of cloud and earth suspiciously not
Jesus, and stage of the miraculous — (P 10) ; and punish
ment a spiritual something exclusive. [For first organiza
tion of churches-, see Romans ch 16 v 5 ; Acts ch 9-v 1-3, 30,
ch 12 v 12, ch 13 v 5, 14, 15, 42, 43, ch 14 v 1, 21, 23-25,
ch 16 v 13, ch 17 v 1, 2, 10, 17, ch 18 y 4, 7, 11, 19, 'ch 19
v 8, 9, 10, and Synagogues and Christian office bearers in
Christianity Ency Brit: also Gibbons 15th Chap sec V and
more and note of him that gibe of his is but vent of a vain
self sufficiency infidel, and never 'history — R 35. For
beginning of worship here-, see Synagogue Bible Diction
ary, and P 4 && here Preliminary. Conflicting doctrines
of the Christian church, as muchly founded on interpola
tions after the Apostles,- who' knew the story of Christ a
simple explanation of a simple belief repentance righteous
ness and heavenly life its recompense — a short story now
in a greatest confusion of authorities since and superfluous
and spurious. $*] :
$* Make of these gospels firstly apart-, a slow selection
and prophesied in transformation of local variations appro
priated, fitted-in miracles popularly exalting (Acts ch 19 v
12-16), real visions clairvoyant of certain persons (Acts
ch 22 v 6-9), prophecy per the Holy Ghost (Acts ch 21
v 9-12), see of the day, and hitting notions sort taken or
prayed in as godly or other informations (Acts ch 1 v 23,.
24, ch 11, 13 v 1-9) additional the Old Testament record
the whole of sacred know first: and this again multiplied
interpreted sorted interpolated and falsified to> it a unite
add or take out of matter a suit or unsuit a Catholicity of
churches centering a primacy Rome. Inspiration to this, a
question of controversy later a Canon — see Canon N T

Ency Brit and note C Bible McComb, quite undeniable.
See v 28 ch 26 a mention of a New Testament not con
ceived until after 161 A D — hence an interpolation to
transubstantiation Rome. See v 27 same and Mark ch 14
v 23, Luke ch 22 v 17, John ch 13 v 2-4,- an aftermath to
bless at supper here taken advantage of to this. Original
matter here quite wholly "Father" direct of zvorshipper in
Matthew and Mark, and "Father" indirect of worshipper
in John,- a Romanized production touch of the Synoptic —
see patchiness of connection in Matthew and Mark, and
finished connections John, and note interpolations of in
termediations Rome in the Synoptics cut apart of other
text. Math ch 16 v 13-19, ch 18 v 17, 18 @. First layer
of the N T then, a direct connect of worshipper with the
"Father" "light" of Jesus an inspired agent of the "Father"
(ch 6 v 6, I Cor ch'3 v 16, 17, 21-23, ch 4 v 1, 7, 8), and
prophecy and exorcism his and natural. Second layer to
this, an indirect connection with the "Father" through a
mythic "Son" "Atonement" and "Grace" delegate, and
Miracle and Prophecy mythic — sort texts to this for the
real Jesus and a Roman Catholic spread over him. Gen
.37 $* ; P 5, 7, 8, 9. [&& Historical matter here natural,
as very nearly 'correct ; and mythical matter here unnatural,
an unreality other than belief of it a sensational fact mental.
Real vision and Holy-ghost, an internal sensation clair
voyant of certain people at periods of clairvoyant see hear
or feel quite as plain as external sensation. People of these
times could no- more talk about their occurrences without a
some god devil angel ghost vision dream miracle or in
cantation mixed up with it, then we ours with a such any
wise put into it — a studious few and our schools now, an
advanced line of this greatest of change come over us. To
all this now an ingenious growth of selfish purpose and
alluring hope-, see falsity so deludingly mixed up with truth
as to deceive or subject a greatest literature the world has
yet produced — see struggle of fettered literature yet to> no
tice now an opposition muchly wed of peeky politics joined
in with it — head of it now London and New York.]
Math Ch 7
[Put @ at end of ch]
(a) Chapter 5, 6, 7, here, a greatest and most philosophical
collection of °ood say of Jesus ever preached before him :
and it the true foundation of Christianity uncorrupted, and
Christ a Real Jesus — exceptions here few, and the man
Jesus of it too much kindness to people muchly indigent and

solicitous of things easier got that way than work — II
Thes ch 3 v 10, 11. [For inspirations Jesus here and it a
psychological fact, see Dyn 50 x &,. See this sermon not
in Mark at all, fragmentary and different in Luke and not
in John nor his church until consolidated with Matthew and
Mark road to Rome — (a rot of every thing that touched
it); and practiced only in the brotherhood or democratic
churches — a very incongenial doctrine for high believers
or commercial notorieties — Mark ch 10 v 21, 42-44, I Cor
ch 3 v 16, 17, 21. Their intrusion later, an "ad" of the high
(its financial preservation), and disarm of the low their
enemies carried — a vantage of great incomfe disturbing,:
and showy gift quieting — Rom ch 11 v 10 (low), and
Rom ch 3 v 5 to the high. [To ch 6 v 25-34-, see Mrk ch
10 v 21-22, Luke ch 9 v 2-5 ]$f ,
$4 2. "For there are three philosophical sects among the
Jews : The followers of the first of which are the Pharisees,
of the second the, Sadducees, and the third sect, which pre
tends to a severer discipline, are called Essens. These last
are Jews by birth, and seem to have a greater affection for
one another than the other sects have. These Essens reject
pleasures as an evil, but esteem continence, and the conquest
over our passions to be virtue. They neglect wedlock, but
choose out other person's children while they are pliable and
fit for learning, and esteem them to' be of their kindred, and
form them according to their own manners. They do not
absolutely deny the fitness of- marriage, and the succession
of mankind thereby continued ; but they guard against the
lascivious behavior of women, and are persuaded that none
of them preserve their fidelity to one man.
3. These men are despisers of riches, and so very com
municative as raises our admiration. Nor is there any one
to be found among them who hath more than another ; for
it is a law among them, that those who come to them must
let what they have be common to the whole order, insomuch
that among them all there is no appearance of poverty, or
excess of riches, but every one's possessions are intermingled
with ever}' other's possessions, and so there is, as it were,
one patrimony among all the brethren. They think that oil
is a defilement ; and if any one of them be anointed, with
out his own approbation, it is wiped off his body ; for they
think to- be sweaty is a good thing, as they do also to be
clothed in white garments. They also have stewards ap
pointed to take care of their common affairs, who. every one
of them, have no separate business for any, but what is for
the use of them all. — r 170 —

4. They have no- one certain city, but many of them dwell
in every city ; and if any of their sect comes from other
places, what they have lies open for them, just as if it were
their own, and they go into such as they never knew before,
as if they had been ever so long acquainted with them. For
which reason they carry nothing at all with them when they
travel into remote parts, though still they take their weapons
with them, for fear of thieves. Accordingly, there is, in
every city where they live, one appointed particularly to
take care of strangers, and to provide garments and other
necessaries for them. ,But the habit and management of
their bodies is such as children use who are in fear of their
masters. Nor do they allow of the change of garments or
of shoes, till they first be entirely torn to pieces, or worn
out by time. Nor do they either buy or sell any thing to
one another, but every one of them gives what he hath to
him that wanteth it, and receives from him again in lieu of
it what may be convenient for himself; and although there
may be no requital made, they are fully allowed to take what
they want of whomsoever they please" — Math ch 10 v 11,
ch 12 v 46, 50, ch 23 v 9. [Josephus, the man Jesus, and a
no Messiah — Mark ch 10 v 42-44] ,
Math Ch 8
[Put ** at v 3 and %% at v 13]
** Take out the last sentence to v 3 and read it thus with
exorcism in P 8 here for the Real Jesus and his cult freed
from a fool friend or some interest of controversy. Now
read verse 3 (this out), and the next verse the real sense ¦
and do about lepers.
%% Leave out the last sentence of this verse (13), and
refer this whole account to P 8, and see the Real Jesus again
without his friend enemy too late of this for him to know it,
and much more of this record. See v 15, and add to "left
her" the self same day or hour as it really was — here a
cure just as sure to the credulous then as a doctors potion to
people now. See v 17 an interpolation not Matthew,- who
here seems a very sensible sort of a man when divested of
his fool followers later. V 23 to ch 9 v 8, a tamper by
some one later to first record: also more of the chapter a
crowd together of things without due respect to time be
tween exorcism and the believed cure usual of fact, or the
real nature of the complaint to ones the original fact. &&
Much of this text, but a fill in later to original records scant,
and it a fervor of prophecy local or translation a variation
— 171 —

suppress or add of matter often none too scrupulous — see
Eusebius Book of Martyrs alleged by him to be a selection
and elimination of matter to it a glorify of the Church and
suppress of reproach. Stilling of the sea here, but a prayer
and the storm soon over with, and easy done often in short
storms the usual — see prayer for rain yet thought an
swered when casually just before one, and excused when not
a looked to coincidence — for v 23-33 here, see Bede B I
ch 17. To ease of corruption texXt here-, see Gen ch 1 (here),'
and Math ch 8 v 3, 8 ** (right .here), and interpolations and
distortions of text here Pentateuch and Math ch 4 #. &&
[Position of Eusebius here and other Fathers of the
Church was,- that whatever was a glorify of the Church was
thereby surely true ; and all that a reproach same, was surely
false — hence an honest belief, and it a test of things easy,
and by them without question. All about as thus : — the
Church of Christ, is an inspired and preserved truth —
therefore whatever agrees with the Church of Christ, is
surely true ; and that a disagree, surely false. More to
this-, some Zealots of the Church have gone so far as to
interpolate or distort the record favor a some desired add
of truth (so thought) under a belief of it a mend and pre
serve of the true Church against unbelievers or offending
disputants so hardened in sin as to be frustrated by a what
ever means — Romans ch 3 v 7, ch 4 v 5, 8. To all this,
add natural variations and prominencies of variation in old
words (R 1, 4), slips of transcription uncial, and conditions
of mind variently writer — Math ch 1 v 16, 18, Luke ch 3 v
23. The latter, a sense of writer to an any cake of accumu
lated experiences record and tradition, a promptu of appre
hensions his. For uncial errors easy and often great-, see
N" T to Nezv Testament in Bible Ency Brit, and many dis
agreements of parts within a same chapter or between chap
ters of a same book (John ch 7 v 15, ch 8 v 6), and many
passages ambiguous to translation _ or after it. Dionysius of
Corinth Canon N T Ency Brit p 8.
Math Ch 9
[Put @# at v 251
(5)# See v 18-25 a case of catalepsy or faint (I K ch 17
v 17-24) and lift or irritation near a point of reaction an
arouse of the patient easy. See v 24, 25 indicating an in
ternal or external irritant private a medical practice outside
of invocation not here used. See v 23 a noise of neighborly
incantation drive away of evil spirits here, as hymnly invo
cations chant of Accad. See in v 26 the big advertisement
— 172 —

this made for him-, a surest way of notoriety then. Leave
out first five words of v 30, and read v 29 a kindness
(placebo) -to incurables : then it credulously got loose as a
cure in v 31 to it a that to this record later. Verses 32, 33
a one of many others (ch 10 v 24-27, 34-37) somehow got
erroneous of this record later than a first one. Many more
such now lost out or gone to Apocrypha,- a merest touch
of editorial extract in our record. O T make-up ditto. See
v 1, 9 here the natural connection (read them so), and v 2-8
interpolations sign of Rome and the miraculous (ch 12 v 39,
ch 24 v 24)-, the decisive say-so quelch of all challenges of
proof per say-so-miracle then — I K ch 18 v 22-39,- an. ex
alting advertisement Elijah, and his successors foisting it a
divine acknowledgment continued in them.
Math Ch 10
[Put @* at v 22]
@* See v 17, 18, 21, 22 a characteristic of that time to
innovations anti-Kingly or anti-Levite *. See latter subject
of v 23 as at a variance with implied durance natural of
these instructions before it (Ephe ch 2 v 7), and explain
able as a peep in opportunity (Mark ch 9 v 1) to interpolate
a sooner second coming developed by the soon comers of
John. See v 23 (first clause), 28 as the sensible connec
tion, and v 24-26 a set in of new matter, and v 34-37 as
diametrically against Christs real character in the Sermon
on the Mount — looks of this, a suspicion that it was a jus
tification of prosdyteism by the sword inserted at Rome
and used in the wars of Europe much later. To v 17, 21
here and Mark ch 13 v9, 12, 13-, see all this in Christs mind
by see and hear of his times the dangers and fatalities of
all innovators then to Kingly and Priestly rule — P 9, Acts
ch 5 v 36, 37. See v 1 in "gave" there as taught really.
Mark ch 3 v 15, and exorcism and invocation to some god
the let-on power not within the diviner but of the god — •
hence here a teach only, and it proven in ch 12 v 26, 28.
* To this mark above-, see Christs followers a phase of
the old Eliohimistic Eberite (ch 27 v 46, Cor ch 3 v 16-23)
democratic in worship (Jud ch 13 v 16, 19) and anti-Levite
other than a compromise feast day at Jerusalem (after
captivity), and a Synagogue worship lieu of old sacrifice
under a tree — (P 4) : also a retain and carry up with a
Levite concession the old Chaldean Shamanism suppressed
in part by the Levite priesthood absorbing it in a Jehovah
uniting the old Elohim and Chaldean Fire God and Plague
God Accad in a one system before divided between two-sets
— 173 —

of gods opposed to each other in principle and interest —
see note 4 Gen ch 3. Christs belief in this (better than
Levite) just as honest as that of prayer or a doctors belief
in cure now (P 8), and it a great keep of his mission (the
Heavenly Kingdom) by attention of people then not other
wise gotten or. retained without it — R 11. See great craze-
of these people for exorcism, and a wildest talk and rumor
about them their advertisement — as made up of see some
and hear a much more than fact — Mark ch 1 v 45. [See
fervor of word easy, and proof of their facts underneath
difficult — hence couple of word to a credulous many an
asset comfortable; and crush of reason by massive ignor
ance, a ponderous brutality. See Church of Rome and
Politics apart or joined — 'here New York-. Of ch 11 here
abbreviated-, see v 11, 12 together, and note that Jesus' and
John's death, were nearer than three years apart, and that
v 12 plainly requires a much longer time than three years.
Verse 27, a fruit settle of doctrine vent of Rome : — read
v 25, 26 to 28, 29, 30 carefully for the true connection of
thought to them — v 27 out by it a controversial insinuation
fit of Roman Catholic vicariousness finished out so adroitly
in the last eight words. V 5, 6 an interpolation — join 4, 7.
Math Ch 12
[Put##atvl4]
## See v 5, 14 here the connection, and Num ch 15 v 32-
36 the penalty for this, and v 6-10 not of Jesus at all, but a
some one much later of his time of preaching (three years
only), and it doctrinal and miraculous. See v 31, 32 as
corrected in P 10, and the text below v 16 as somewhat tam
pered with "But the sign of the prophet Jonas" and v 40-42
informative interpolations mystic of something here quite
lost out, but good matter for mythic discussions later to
this record. To v 43, 44, 45-, see Gen di 19 '/c@ &¦& a
Lots great fear of his time quite obliterated in this glinting
record now so curious to' us. See V 1-5 a plain disconnection
with v 6, 7 and they but a scantest abbreviation of a once
more tablet matter: also that v 8 should seemingly follow
v 4. V 13 an interpolation vouch of mission as hefe,- by it
an insertion later. V 18, 21 a lace in of the Gentile later.
See of Milton that Beelzebub and his minion spirits here
and Gen ch 3 was a "fallen-angel" prince and "crew" (Par'
Reg' B_ 1, 357-67) to rove of earth a scourge of men and
sacrificial mend in Jesus a crowning innocence (Jud ch 11
$) appease of wrath "Jehovah Jove Oh Lord" — "For man
kind whose sins full weight must be transferred upon my
— 174 —

head",- Line 266; 7. Note council of v 14 a council of
Elders who had a certain civil and criminal jurisdiction in
small matters that and religious services also. To attention
of v 7-, see wear and tear of a text ancient in meanings
become damaged — ch 13 v 10-15, 33-35, 57 and how much
more of these texts not now to a true know or find fault
about as they are — ch 15 v 5, 6, Mark ch 11 v 12-24, ch
15 v 23, 28. Tov 46-50-, see Mark ch 6 v 4, John ch 7 v
3-5. cycS" All this, a very remarkable coincidence of insu
lated testimony essentially true at bottom, and a disagree
sufficient to it a no purposed, agreement — keep all, and im
prove that a fact or characteristic fully sufficient. Keep of
all, a history of the real or characteristic and mythic the all
of this people — suppress of any, a falsify of them, to real
and mythic facts material and spiritual^. [To v 22-28 here-,
see Nicodemus (Apoc') ch 1 v 1-6. To v 43-45 see Charm
against the Seven Evil Spirits in Babylonian and Assyrian
Literature Cuneiform]. Math Ch 13
[Put @% at v 35]
@% To -this ch-, see v 35 as of a special admirer and
profit in prophets here greatly strained to opportunity sa
gaciously open or made. ' Parables here, as new or old
worked over similes fit of his "Kingdom of Heaven",, and
they so far as of a Real Jesus — discovery ever of new
thing or applications of the old changed or in a new role.
Inspirations of things here new, true in origin only, and it
a no mistake of such a piece of careless imagination — R 11.
Inspiration preservative, a very uncertain matter here test
ed in the values of say to say a coincidence with that a sense
(*R 36) of necessity experience or verified say-so — hence
imperfections of our record, but an imperfection of man to
a select and transfer of many things. from a bed of inspired
facts and uninspired assumptions. Our record then not a
uselessness, but a useful study of all to that a portion of it
a guide to life sufficient, and it a hope of another life not
uncertain,- but as so surely so as that a whatever is cannot
have come from nothing, neither go to nothing — R 11, Dyn'
50, N T Canon Ency Brit. In v 8-, see variations of yield in
kind a same year or a same kind in differing years, and it
4 New Testament growth here, an evolution of agitated notions
^differing (R 13 ss), and unagitated essentials unifying — hence it
a fit of all beliefs thus differing and unifications essential. To
this now see selections of text a fit of this or that notion a suit,
and suppress of this or that text against it; and this text again
but a fit of that an anothers notion etc.
1 — 175 —

a northern Palestine in observation Jesus, and grains of a
"hundred fold" as surely of a garden culture and fertilized,
land. Math Ch 14
[Put @@ at v 121
@@ See of Jesus here (v 11, 12) and John the Baptist
the great danger of these evangelists to arbitrary powers of
officialism and the vainly rich (v 3, 4) ever watchful of these
democratic teachers and their stinging reproaches of the
high ones to "advantage," and escaping only in the fear of
their followers (a reserve soldiery trained and discontented)
then a multitude of liberty enthusers (see Judas) political,
and trusters of prophets (their leaders, and instructors)
more than higher officials feared only (v 5) and hated ever.
See v 15, 22 cut apart here to ari insertion of an old worked
over miracle (II K ch 4 v 42-43, 44) tableted and edited
later: and. ditto of v 22. 34 (read them so) to it an another
miracle (a run away dream) inflate of this a scanty record
desired more (needed less), and it a strike of awe in staring
listen others — Jesus .here a healer only (v 35, 36), and he
a no miracle worker other than a some connection -with a
something unusual, and it magnified of gathering say to
afterward be sandwiched between portions or this record —
a rend and patch of this text in a some secondary form. &&
[See great desire for more to this record yet; and search
of records and scouring of the Holy Land for anything a
literary catch : also fine art run mad in the clothe up a short
clouted people (Mark ch 14 v-51, 52) in long clothing al
lowed only to "royal courts or honoring commissions roval
— ch 27 v 28-31, Ezek ch 26 v 16, Dan ch 5 v 7, Gen'ch
24 #. See illustrations monument of the commonality
Egypt and Chaldea, and poverty and filth of the ancient
masses gilded only in a ruling court and honored personage
— Math ch 11 v 8, Luke ch 7 v 25. See of Babylonian
.Assyrian and Persian monuments that courtly robes, were
finely woven and often gold trimmed robes reaching from
the neck to the feet, and covering every part of the body —
a strictly royal garment caste of court and royal honor con
ferred on others — short tow frocks or loin clouts-, the
dress of the people ; and sitting mats their seats and ground
spreads their table. For the high-, see thrones arid princely
furniture. Artistic arrogation of "fine clothing" onto the
m.asses here, but a flattery exalt of bible characters (here
lowly) about as the arrogation of "Lady" noble into lady-
menial — a catching flattery. See "habit" and "noble" of
— 176 —

Peter and Paul a delirium in Bede B 4 Ch 14 par 4, and
church painters wide of cult and easy of belief to this an
interest: also honor of long clothing contrast of short half
nude clothing common in Rev ch 1 v 13, ch 3 v 18, ch 4 v 4,
and the "Lily-white Robe" of song a great glorification of
the lowly — muich greater then than now, Rev ch 6 v 9-11,
Mark ch 12 v 38, ch 15 v 17-20, I Sam ch 18 v 4; ch 3 *
here. Math Ch 15
[Put * at v 4, 5, 6]
* See these verses unto us as in a very indefinite condi
tion, and their explication about as thus: — (read v 4) : so
"ye say", "but" "whosoever shall say to father or mother a
gift (by whatsoever [they] mightest be profited by me),
and honor not his father or his mother-, [ye have] made
the commandment of God (v 4) of none effect by your tra
dition" — thus a gift without the feeling of honor to it, is a
false gift; and is clone for a some reacting purpose to it,-
the psychology at bottom. See of v 7, 8 a sharpest of
tongue that with much other of its like brought out his offi
cial notice with the rulers and with it the cause of his cruci
fixion. See tamper of him in v 28. Verse 31 an interpola
tion, and v 30 here and v 1-4 ch 16 the real connection ; and
v 39 here and v 5 there the next connection. Verse 29, 30,.
32-39, a great outdoor revival ( see Whitfield, and" basket
meetings yet), and a feast of some sort magnified into a
miracle later . — an easy matter of zvord safely beyond mem
ory critical, or that some insulated place then not far apart.
See of v 2, 20 that washing the hands by tradition meant
the old invocation to it,- a cleanse out of evil spirits in filth
or disease, and it not our sense of cleanliness or uncleanli-
ness so entirely different as notions then to notions now — •
Gen ch 9 $, Num ch 19 % #, and Cleansing the Unclean
Zendavesta,- not the motive of modern cleanliness it sug
gested. Note to this-, the habit of hut and tented peoples
(higher class in contact with courts) to a no cleanse of
hands or other parts of the body by ablution other than
exorcism ceremonial and incidental — Math ch 7 §4 sec 4,
and little water in the plains ever dusty. [&& See cere
monial wash of the feet in John ch 13 v 4-10, and the sense
lessness of it now, once a cleansing out of evil spirits un-
Levitic; and Rev ch 2 v 14, Acts ch 19 v 12-17, a Shaman
ism common of Canaan and here Eliohimistic of the re
bellious Eberites Mosaic to Captivity, and Captivity to Jesus
Christ Abrahamically against the Levite Priesthood other
— 177 —

than feast day sacrifice of the "First born" element the real
origin of the Passover — Ex ch 12 *@. Passover at
Jerusalem (Levite) and Synagogue (built on "high places"
old Israel) the final to altars under a tree in groves of "high
place" after return from Captivity — see Synagogue Bible
Dictionary, and the strongholds of Jesus and John also as
Gallilee and Beyond Jordan oldly Israelite ; and his fears
and dangers as Levitically Jerusalem and straightly antago
nistic — see fear of the priests Jerusalem for these old
Israelite descendants (Samaria out), and their patronage
passover and defense national as their tolerate protection
necessary — see Jesus arrested after midnight away the
passover crowd daylight ; and Judas a necessity to find of
him isolated at Olivet — Luke ch 21 v 37, 38. [&& Context
of facts barely touched in these records, so few and well
understood at the time as to there have been no thought ofi
more needed to their apprehension later — all as muchly
same but more complex of our own do and be familiar now,
to it gradingly unfamiliar later. See this in our old remem
brances of even sixty years ago (changes rapid now) that
the young generation are now lost out to in old homemade
things (few) now legion of machinery — new devices now
well into a million. For value of context here to know-,
read one of these comments isolated awhile, then read the
text to it first, then comments and references second — this
study, but a psychology of know by mental insight itself thus
guided, and it not a trust of say-so interested of natural
comprehension general. Diligence here, its own rewarder
— * R 36. Math Ch 16
[Put % at v 10]
% See v 9, 10 here an interpolation of the same author
as the miracle of five loaves ; and v 13-20, a plain tamper of
a tyrannical egotistical and v 19 Rome — ch 18 v 18 ch 3
% &&, ch 19 v 26, ch 20 v 13. See also the phrase "and
raised the third day" as belonging to "Christs Resurrection"
farther on, and it "Romantic" to fact a principle. See of v
21 that Jesus here from an experience of his and much more
than this record was afraid of his gospel in Jerusalem (cf.
10 v 16) and that it might yet be the cause of his death —
Acts ch 21 v 26-36. Verse 27, 28 here (Math) as likely an
interpolation: see it yet a perplexity of discussions promi
nently argumentative and distinctive of sect. ["Everyman"
v 27 here, an insinuation unite of two Jewish gospels and
one a mixture of the two — hence a gradient development •
— 178 — "

of churches, and gospels Jew first and Gentile last — Acts
ch 1 v 8 (Samaria a colony of transplanted Medes), ch 10
v 34, 35, 45-48 ; ch 13 v 42-48 ; ch 14 v 1-6, ch 15 : Luke ch
2 v 32; Acts ch 21 v 19-21 ; John ch 1 v 7.
Math Ch 17
[Put # at v 9]
# See v 2-8 a some ones vision (v 9) of Peter Jesus or
John in a prayer seance pronounced by one of them clair
voyant, and the unplainness of it here come of transcription
or tradition coalesced into an objective fact — these things
of a real mental phenomena in some persons the beginning
and honesty of it all the last its record — see Moses and
Samuel honest seers and tellers of this an impressive au
thority. Verse 18 a tamper. In v 22-, see it a suspicion of
Jesus here made a foretell ; and v 23, 27 a distortion —
rather-, "and" sell it for "a piece of money" etc. This
transfiguration here, seems more a dream (v 5) put here by
a some Trinitarian unite of four sectarian gospels (apart
before), and canonized in Rome 161-180 — see New Tes
tament Canon Ency Brit. Jesus here, ever calls himself
"Son of Man" (Mark ch 10 v 18, 40), and its repetition oft,
a confirmation of it against other later say controversial,
and very suspicious to persons putting truth above myth,
the great proof of truth by many then. In v 9, eliminate
"risen" etc to "dead" — a slip or desire insert of doctrine.
Math Ch 18
[Put @ at v 7]
@ See something gone wrong here in v 7 by transcription
or wear of meaning in syllable or word. Verse 8, 9 not
right, and v 7-9 a sandwich between v 6, 10 a natural con
nection sure — see "these little ones" in v 10. See v 18 an
ear mark of Rome (ch 16 v 13-20, 19) and the author of it an
official in Rome 2nd Cent. See v 21, 22 a kindness of too
much mercy in Jesus,- a bleed for the poor — often unthrifty
and unworthy. See v 25 an exact law of the time in Jose
phus — here an insulation of a same source and time, and
good proof. See adroitness of ch 16 v 19 recast under v
17 here. See v 18, 19, 20, 21, 22 as three new matters
edited from a some so many sources not of that to v 17 or
23 — hence this a patch together of differing patches unre
lated, and preserved with more of each apart to extract or
copy in (whole or part) to this record. Straight out com
position coming out in Paul Revelation and Acts of the
Apostles.

Math Ch 19
[Put @atv 19]
@ See this verse as it now stands (original or not as the
case may be), an impossible psychology,- in that love is a
passive feeling coming into mind toward some object pro
ducing it, and it not a matter of volition at all _ — so of
belief or disbelief a passive and not a z'olition of mind. Try
love believe or disbelieve as a volition (R 23 b m,) and
watch it when received — so a command to either of
these, is a false psychology self evident and impossible.
Honor of v 19, an act of showing a feeling passive of es
teem in some honorary formula understood. Verses 7-10
here smack much of hot dispute later than the original, and
it a Roman stickle proving its origin. See v 21, 24, 29 as
not a Kingdom on earth but a brotherly discipleship of v 21
— hence not a necessary method of worldly do, but an ideal
of all manly honor and fairness samely to it — Mark ch 10
v 21, 42, 43, 44. For the "Kingdom of Heaven," see v 29,
27, 28, ch 5 v 10, 19, 20, ch 22 v 1-14, Mark ch 10 v 29, 3.0,
37, 40, ch 20 (Math) v 1-16,- the Jew first in Jesus: then-
later and second-, see the Jew expanded in Luke to Gentiles
included of Acts ; then third a St. John and Paul Gentile in
texture, and all again united in a Catholic Church, and a
unify of the whole record in touches of universality a first
fact, and portions a tamper of myth or controversy — see
Nezv Testament Canon Ency Brit for signs of this yet visi
ble, and these extensions as less reliable by them a develop
ment of mythical controversy (their earmarks) and tradi
tions name of John the record minutes of all early contro
versy : — see history of the early Christian Church for this
and more, and note that first authorities of the church were
the O T prophets and promises strained to a fit of Jesus —
Rom ch 3 v 1, 2, 21, and all to it a found of the New Testa
ment in the Old ; circumcision sacrifice and all other (but
shadows of the new) out and dispensed with in preliminary
toleration and departure due as not a yet — see all this in
Paul, and cling to the Old Testament since, an ignoration of
all teachings Paul,- build of Rome on Leviticism Old Ro
manism and what more its composite since. To v 1-, see it
a posit of the writer east of Jordan.
Math'Ch 20
[Put ** at v 17, 18, 19]
** To v 17-19, substitute may for "shall", and take out
"and the third day he shall rise again" (Luke ch 24 v 11, 7,
John ch 20 v 9) and we have the truth of this as men"
— 180 —

surely dead never come to life again. Verse 28, an inter
polation "sacrificial" Verse 30 on out; an interpolation as
sure as a miracle as here alleged is an impossibility — "So
Jesus had compassion on them and touched their eyes", a
placebo. This miracle business here as very awkwardly
overdone, and here a great reproach on Jesus a personage
of great honesty, sense, and godly inspiration — R 11, and
Real Jesus the first deliverer of an inspired "Kingdom of
Heaven" within the trammels of a heathen Jew first and
Gentile carefully second : — as against the law Levite,- his
inveterate enemy in fact and principle — see troubles of
Paul. His work on earth, a policy of necessity (R 11), and
a thettle and thorn to him ending in despair ; his life
a consuming sacrifice un-Levite, and non-vicarious; his
teach, a preach o<f repentance and righteousness versus
polytheistic and other "advantage" ; his glory, a simplicity
shorn of myth yet to be. && [Christ Jesus here, a direct
worship of the "Father" in a root of old Israel the ten
tribe faction Eberite, and worship of an Eliohim Canaan
ite,- and not a Jehovah strictly Levite — P 4, ch 10 *.
See worshippers of Eliohim Canaan as tolerate of others,-
and not exclusive — Jehovah, an "Elohim" dressed off and
added to in Sinai. Ch, 21 v 23 a suspicion of it not Levite,
and v 24, 25, 26 his evasion of this. To v 12-16-, see "Ad
vantage" in P7 &&]. Math Ch 21
[Put %% at v2, 3]
%% See v 2, 3 here a preparation made for Jesus entry
into Jerusalem natural then, and the bare touch of words
here (ch 15 &&) to what was to be the procedure of this
gospel team and parade to 'notice impressive to it protec
tive, and as likely here to be misunderstood or not under
stood at all in parts of it — a studied and feared occasion
trial an attempt to plant the "Kingdom of God" in Jerusa
lem. Verse 4, 5, another plague of prophet craze here out
in Mark (ch 11), and v 3, 6 as the continuation of this
parade,- and v 4, 5 thereby as surely not. See in v 9, 15
"Son of Davifl" here in this plan of parade as a committee
work to please of the Tews here in their looked to Messiah
earthy only. "Son of Man", his own appellation ignore of
ch 1 in Matthew. Verses 12, 13, 14 interpolations because
against Tesus sense, and his forbid of violence Math_26 v
51 52 • "v 18-21 another such against all sense (an inter
lacing experience), and v 22 another blossom of absurd
zeal its own destroyer now — none of it a Real Jesus now
— 181 —

under the debris of sixteen centuries of shunt and dishon
est tamper,- a desecration of this record by authorities high
in interest and a "fine clothing" catch of people. Verses
1-3, 6-11, 15, 16, 23-46 the parade and the debate con
cluded — read them joined. Now to this-, see v 4-5, 12-14,
18-22 as three interpolations oi pretension an impossibility,
and their connections to story a cutting apart this parade of
v 1 to 23. [See v 4, 5 out in Mark and Luke with the other
in, and this parade out in John by John an extraneous
composition,- the minute book of controversy later, and
proof of doctrine Romanized. Math Ch 22
[Put @@ at v 23] ,
@@ See v 23-33 as better rendered transmutation (the
body only dying v 32), and not bodily resurrection here
impossible — natural sense here a better guide than slips
or puts in syllable Greek Latin or English. See of v 30
that "resurrection" here is a spiritual resurrection without
body "as the angels of Heaven": also of v 31, 32 that God
is not god of a dead body, -but its life the living ghost,- a
transmutation. See P 10 and tamper of ch 20 ** ; ch 17 #
to it not only a foretell, but it made a proof of bodily resur
rection an impossibility to fact or conception,- a repre
sentative of facts precedent. See v 41-44 a tangle of the
Pharisees in a contradiction of two terms in say. See v
T7-21 an attempt to get Jesus in conflict and accusation of
Roman officials,- as many of the Jews not his followers had
been before and after this time — Jesus not only a best of
preachers but a sharpest debater — hence Renans say of
Jesus an unlettered man, is a falsity of two or three in
sinuations, and an entire lack' of caste,- much in the eyes of
undue deference for rank than to the very now — John
ch 7 v 15, ch 8 v 6. In v 37, 38, read "shall" as must a bet
ter psychology. To ch 23 a touch here-, see v 16, 17 and
18, 19 by v 20:22 a vicious distinction of the scribes and
Pharisees against insurance of an oath therein set forth.
To this a such-, see "sanctified" of v 17 but the surety vault
"of the gold" — (read it so after "the temple") : — hence
stickle of v 16, 17 and 18, 19 a foolery of v 20-22,- all alike
in analogy — a clever refutation of the Scribes and Phari
sees first, and all cavilers of Jesus as an "unlettered man"
second. See ingenuity of non-committal in ch 21 v 23 in v
24-27, and ch 20 ** &&, and cavil no more: — a very
muchly misunderstood personage; mission a no easy do of
righteousness in grace a furnished opportunity, and .a never

ending wrath against rough-shod might an unrelenting "ad
vantage" — see the Herods of Josephus and the Levite
Priesthood, and ch 21 v 31, 32, ch 23 v 1-17, 23-25 here.
Isa ch 5 v 8. Math Ch 24
[Put * at v 2]
* A very safe forecast by his own inward know of his
tory, and it a no claim of mystic know — P 9. See v 34
here a contradiction of v 14, 31 and thereby an interpolation
of later notions prophesied into it a factional found of this
notion as that of a Real Jesus — Mark ch 13 v 10. For
more of this-, see ch 25 v 31-46, ch 26 v 13, 29, Mark ch
13 v 30 — these two notions here (a matter of time only),
a most debated and thereby corrupted part of this record;
and it made a boldly grand piece of literary imagery in
Revelation. To v 34 an interpolation, add v 29-31 ; see v 42
and connect v 28 to v 32 — see "elect" of v 31 a timer of
this interpolation at a time of controversy about it later.
[Ch 25 v 31 out, an interpolation]. Math Ch 26
[Put % at v 1, 2]
% See 1, 2 here a distortion disease of local prophetism
the bane of these records, and showing yet behind this its
original a piece of detective work on Judas. See in v 5
Jesus here had a good crowd of enthusiastic followers
(ever armed of sword or dagger common of the time), the
only protection then against tyrant officials guided much by
fear of prophets and their followers with them — see v 51
here, Luke ch 22 v 6, Math ch 14 v 5, Josephus W B 2
Ch 13 sec 3, 4, and arrest of Jesus after midnight (v 4, 5)
and John the Baptist beheaded secretly. V 23 a more of
this detective work made predictive in an opportunity of
little at a timle. See in v 12 that Jesus by a lot of circum
stances not of this tip-touch record' (ch 15 &&) and known
to him had made up his mind that he would be crucified by
these officials of Judicial murder (see Herod and his plots
in Josephus) he had aroused by his fiery preach just by him.
See v 21 a know of something of Judas by his give away
behavior (ch 12 v 37) common of cheap criminals, and
friendly, information gathering — see this in his equivocal
but killing answer in v 25, 50. Verse 32 an interpolation of
our old friend the "resurrection" disease, and this his last
opportunity to present it as before a living Jesus. Verse 34,
a predictive tamper carry back of more to come. Verse 64,
74 75 a distortion to prediction impossible — happen here,

— 183 —

a self destruction of it a predictive value. A sad chapter of
DISDAINED VIRTUE LOWLY RANK AND UNDOING DESPAIR (v
38-45) at the cross of exalted vilLx\iny — v 3, 4, and the
Levite priesthood its very essence. Why of v 26-28 (here.
Roman), once a belief of Human Sacrifice a greatest pro
pitiation of anger godly — Judges ch 11 @*, Gen ch 22 @*,
Math ch 3% &&. Roman end of this, a vicarious substi
tution of sin to be dealt out in "dispensation" or "indul
gence" priestly. V 28, and "this is my body" of v 27, an
interpolation by it a mythic do not of Jesus (Acts 20 v '7)
but of Rome. V 27, 30, 36 the true connection — Jesus
not of myth (the dividing line) but of facts spiritly real
then and to be. To v 40 and much more text-, see sleeping
out doors a common matter there of that time (rainfall
two months out of the year), and yet,- just as cattle men of
our western plains now — the author here an example
1872-1878. A most healthy of all manner of living. See
v 51-56 not right and likely an interpolation in whole: see
v 50, 57 the sensible connection. Most of this trial out
(Luke ch 20 v 20) to this a merest touch of it left, and it
with other an imperfect translation — Dyn 16 a n. Most
of Christs say and do now lost out by a desire of miracles
taken the place of common sense do in these people, and
easier carried and magnified in tradition. [See v 28 a
mention of a "New Testament" not canonized yet for sev
eral centuries, nor thought of until after 161 AD — the
O T (in parts) the only sacred word before this, and it
Levitically against Jesus,- an Israelite of the ten tribe fac
tion body and spirit. To Christs trial here see Nicodemus
ch 1-6 divested of its unnaturalisms (a distorting tradi
tion) as greatly true or characteristic of that event].
Math Ch 27
[Put # at v 9]
# See v 2, 11 as quite surely the true connect of a first
record (see "governor"), and v 3-8 a traditional and
prophesied in interpolation of Zee ch 11 v 12, 13 a fit in
v 9, 10:— if v 3-8 are genuine-, v 12, 13 of Zechariah
have been tampered with, and v 9, 10 the correct of them
as we now have it. See something gone wrong in v 35.
See v 45 as rightly connected at v 51, and v 52 as of a
time after honors of Saintship had been given and many of
them had died; and v 45, 51,, 54 (naturally connecteS
thereby) an interpolation impress of wonder, and a great
godly disturbance venge of Christs crucifixion (ch 27 v 42,
46) otherwise not interfered with. To v 62-66-, see ch 14
— 184 —

v 2 a common belief of men resurrected to life (ghostly)
after death. Chapter 28, a mixed affair of disappear and
appear phantom like of body (John ch 20 v 2, 14, 19, 25,
26, Luke ch 24 v 31, 36, 37, 51), vision (Luke ch 24 v 23,
31), dream and wildest say (John ch 20 v 12, 14, Luke
ch 24 v 4, 32, Mark ch 16 v 5, Acts ch 2 v 17), excited
of this crucifixion then, and carried in piece-meal say-sos,
and fractionally and promiscuously varied preserved and
recast in a shortest touch of subjects to this record a
merest fraction of the original to it — John ch 20 vJ 30,
ch 21 v 25. See this a condition of this whole record
Abraham to Jesus crucified ; and also that these ancients
alike had an external substratum to their visions and dreams
real to them and easily mistaken for the objective reality $.
P 7, Math ch 27, Luke ch 24, John ch 20, 21. See v 62-66
here not mentioned in Mark Luke nor John, and it a head
off of matter in controversy later than any of these gos
pels. [In Pilate here-, we have the policy of Rome to in
terfere or let of local rule (Nicodemus ch 1-4) when
pertaining or no to jurisdiction Rome — here ascertained
to be in Herod the Tetrarchs jurisdiction (Luke ch 23 v
6, -7, 15) who dismissed him to his enemies through fear of
his followers and those of John the Baptist,- a muchly
armed and dangerous Eberite element in Gallilee and
"beyond Jordan" — Josephus W B II Ch 3 sec 1. [Con
nect of Rome and Judea here-, see I Mac ch 8, Josephus
W B II Ch 2. Specimen of John ch 21 v 25-, see Infancy
Nicodemus and a list lost to' Apocrypha N T; and for
Rome in this record surely again (161-181)-, see ch 28 v
18-20, and ch 27 v 45, 51, 52, 53, 54, 62-66, ch 28 v 2-18,
Luke ch 24, John eh 20. Characteristic of real objectives
in dream (these times universal)-, see Josephus W B 2
Ch 7 sec 4. For the original doctrine of a "Resurrection"
here closely followed, and punishment of the wicked, and
an elysium of souls ghostly-, see Josephus W B 2 Ch 8
sec 11 — destruction of this elysium of souls, a matter of
geographical discovery; and its materiality an earthy place
.beyond the Atlantic ("the great pool") changed into an
etheriality above us (once a material solidity of a blue
arch), greatly difficult to comprehend in modern astronomy
and the spectroscope. Dyn 59 b, 29, 30 x : — Spirit world,
a communication special or general an any reciprocity of
soul to soul "Radio" an any number of spirit monads
minglingly etherial and read'justingly persistent $$:— a
"transmutation (Dyn 24 b) of body dissolving — and new
— 185 —

integration equilibrating — Math ch 24 v 44, I Cor ch 15
v 42, 44, 46, 50, 55, and Heabani T VII Col III. [II Cor
ch 4 v 18. Dyn 23, 30 x. Acts ch 25 v 19, ch 26 v 23].
$ "On the one and twentieth day of the month Artemesius-, a
certain prodigious and incredible phenomena appeared. I -suppose
the account of it would seem to be fable were it not related by
those that saw it ; * * * for before the setting sun chariots
and troops of soldiers in their armor were seen running among
the clouds and surrounding cities. [Frantic visions clairvoyant the
last days of the siege of Jerusalem taken for fact — *R 36, and
Josephus W B 6 Ch 5 sec 3. "The sky appeared as on fire in
many places, and other portents either occurred to a peoples sight
or were formed by terror in their imaginations — Livy's Rome
B 3 sec 5].
$$ See the sense of see as made up pf seven elementary keys of
vibration extremely rapid and variably combined to vision : also
the sense of hear another assembly of keys specific and combined
to variations in music and noise: hence how many other assemblies
of key to other senses of soul out its body a trammel earthy.
[Scale of sensibility here, a lowest vibration of hear, to a highest
or higher vibration of see. Kinds of sensibility between or out
side as distinct as hear and see — Tobit ch 3 v 6, Romans ch 8
v 18, I Cor ch 2 y 9, 10] .
[See of all antiquity, spirit live after death an immediate trans
migration of the soul into a living activity ¦without the body.
Royal Spirits godly, once Royal Spirits earthy — ch 3 * ; I Sam ch
28 v 19, Gen ch 25 @. Izdubar T VII Col II, IV, V, VI, T VIII
Col I, II, and Book of Respirations Egyptian Literature. Natural
dissolution of animal dead, a disintegration of animal tissue into
gaseousness quite wholly : vice versa, a consolidation of gases
into vegetable foods digestive — spirit free of body, an etheriality
mingling with the gaseous — 59, R 26. To this a "love" in Ishtar
and Izdubar (T I Col I)-, see it here an impregnation of inorganic
molecules with a life substance directive an any build of cells and
collect and adjust of them to any change of environment — R 10,
Dyn 16 a x, 59 b @, 30 x. Potential of soul disintegrate of death and
Radio, a rise of potential vibrately gathering (27), and fall of
potential vibrately losing: equilibrium, a neither '— 22-25. Resist,
let off, let on or save, an act of soul within; and induction, a
collect of units subservient cling or what], S. B. T

ANALYTICAL REMNANTS
[Supplementary a book entitled Philosophic Dynamic, and
Principle a book entitled Critical Readings Old Testament
and Jesus the Real Jesus]. AB-INITIO
R a Philosophic Dynamic here, a Philosophy of Physiol
ogy Physics and Sociology founded on a system of dynamic
principles carrying their own proof. Principle here, a gen-
— 186 —

eral truth founded in necessity experience or verified say-so.
Say-so reinforced of insulate testimony circumstance or'con-
stancy sort, a valuable confirmation of allegation informa
tive. Sense to this and more, an any cake .oi accumulated
experiences notions and say-sos of sort to it an any rule of
positive negative or indeterminate see hear feel think say
or due true or untrue to fact, and better or worse for be.
{&& Principle in free thought here, a touch-stone of Truth
Right or Justice classificatory. Of allegation proof,- Insu
late say-soes essentially alike or fittingly factor, prove an
original or secondary ground work found of the say : — see
sensation (8) a first ground work of a say an agreement,
and belief (R 18) a second ground work of say a subject or
no of sensation — see come together say-sos of sort insu-
lately alike unlike or complementary ; and inability of most
people to discriminate unproi'en say from say-sos proven or
provable]. R b Readings Old Testament here, a worth of history
applied to principle, and it first a recovery of certain mili
tary secrets pastoral and an old Chaldean Genealogy now
secreted in certain Old Testament texts and a very old nota
tion of number; second, a recovery of ejaculate speech be
fore "and" of the Septuagint, and a coercive distinction of
all syllables vowels and consonants into a begin and end of
them as two or three factors ; and third, a division of this
text into allegations interruptly patchy, and this critic into
iVcpmparisons cumulate or dissolving. Inflation of text here
' (once a war policy) now a greater stumbling block to trust
of these old Scriptures than all its enemies Julian up. Facts
to allegation here, an any agree or disagree of texts O T or
other per a some general or factoral necessity experience
or verified say-so enforcing or dissolving them so. A new
light to credence fair and a Bible true to men. Real Jesus
here, was the "word made flesh" (v 1, 2, 14) "light" (v 4)
a believe on him and know of sin to it a contrition repent
ance and righteousness z'ersus "advantage" earthy, and re
quite a reward heavenly. Free grace, the opportunity to
this a first necessity — Math ch 6 v 33, 19, 20. [S. B. Terry
American Distributor]. Copyright 1917 by S B Terry.
-:- K C S -:-

— 187-

WEAR AND TEAR OF WORDS. [1 *, 61 m]
Rl. For bedlam of structure in word come to us from
great antiquity-, compare words quite alike in orthography
with their meanings widely different in sense: — see rational
and national so close in orthography that two thirds of the
last stem in n to national off and on (see articulation also)
changes the meaning of the word into two widely different
kinds of meaning; also compare physic with physics, and
object with object abject eject reject, and motion with notion
potion and lotion, and not pot and lot out of notion potion1
and lotion. For variations of word within a kind see their;
fundamentals and prefixes suffixes and other words joined,'
and likeness of the changes these in part or whole make to:
different words joined to them in adjunctive name (13) : —
for instance-, see ing putting an active present to nonpres-
ently active words joined in an any past present. future or all-
time, and its loss of active presentness when consolidated'
with its quite unmeaning factors to morning and evening,-
not an activity at all. Also se re giving a like turn of again:
to different words having meanings distinctly apart, as re
form re-join re-moz'e etc, and consolidated and lost of its1
independent meaning (again) in refrain restrict refer etc
containing it lost of its meaning apart to an unknown other
factor (destructive of again) now in conjunction to'a mean-s
ing neither one or the other of lost meaning : also same of;
whole words thus worn out of their conjunctions whole or:
part to unmeaning syllables. See re and other distinct words'
losing out' now in r<?/-ormation, ,-<?c-ollection, and rep-eti-
tion : — of /, c and p here to re lost out to i-ormation c-ollec-
tion and v-etition still recognized-, see -ormation -ollectionji
-etition ref rec and rep all lost out to a separate meaning:
they once otherwise possessed — hence words muchly a
iumble of once meaning words prefixes and suffixes some;
how come to us in consolidated meanings distinct their fac-:
toral meanings lost. [See of these words (here derivative of
re-form re-collect and repeat) -peat or a more or less to it
now lost, once meaning say likely, and once joined re as
re-say. For all limitation of word by other word or words
as well as themselves in their numerless and widening func
tions-, apply words across differing kinds of word to mean-,
ing absurdity or ridiculousness as the conjunction makes it;
also same of phrases or sentences crossed over to many;
other words or phrases or sentences ad libitum * : note also
the reacting limitation each word front and back make to
each other in their all possibilities of use to meaning  (see
— 188 —

play of applied numbers and shades of word to true or un
true conjunctions) : — for exercises to this, take a column
of words phrases or sentences, and place to them and erase
'in turn or vice versa any thinkable other word words pharse
phrases or sentence or sentences a prefix intermediate- or
suffix — so of letters and letters, syllables and syllables, or
words and syllable or syllables anywise columned, and
worked on to conjunction designative (12), or propositions
informative dictatory advisory or other.
[z For conjunction of distinct words here to name, join
them with hyphens as syllabic functions to many worded
names,- not yet worn to unmeaning or scarcely meaning
syllables and a resultant meaning changed: — see "com-
pre-hen-si-bil-i-ty," an agglutination of come-before hold-
see-it-I-by its probable origin: — "come before hold" here,
.i,sensation by name later, and "hold" a memory by name
later as sensation per memory "see-it-I-by" : — i-bil-i-ty
likely, once composed of what was primitively eye-it-I-by
in meaning. For the negation-, prefix in and run it through
as no — R 26. Note here "com-pre-hen" now lost out of its
meaning by "sensation" a better word taking its place in
use. [See uncials N T Bible Ency Brit, and Capital
Paleography]
i Thus all parts of word now without meaning, were once
a name of a some activity passivity structure form quality
quantity place or time apart (an elementary word then),
or a whatever way combined,- a composite word after : —
see .00 and went an activity and time consolidated from two
others likely, and pre of "comprehensibility" now lost out,
and here above restored ; also pre in prehend lost out of
"to seize or take hold," and restored of a before to hend —
hend a succeeding do as "hold" by name. See further
"com-pre-hen-si-bil-i-ty" a sentence thus containing three
activities verbal, one attribute a time adjunct, a structural
noun "I," a pronoun "it" to "come before hold" a mix,
and a preposition "by" connect of "hold" an activity —
note "it" here a pronoun of an activity and time combined.
[See Introduction last paragraph, and easy loose of letters
and syllable words or other words spoken or written thus : —
"Comebefdreholdseeitiby", and soonofallundividedspeechor-
* Take an any subject a species or variety, and fix to it an any
number of descriptions true, and then change the subject to an any
kindred one (or other) and note the incongruities and agreements
of the descriptions common and not common to both or all the
subjects, and line and correct to sense — also of definitions.
— 189 —

writing. Formanywordednames, jointhemthisway : also
same of "Rainintheface" and "Manafraidofhishorses", here
Indian English — see phonetic change and the uncertainty
of sending up much real thought of ancient time through
losing parts of speech and varied meanings of word inter
mediate. [For change or lose out of half vowel sounds in
syllables-, see Latin Language and Hieroglyphics Encyclo
pedia Brittannica ; and for alphabet falsities more-, see
Critical Readings Old Testament Gen' ch 37 note].
• OF CURE A CASUAL COINCIDENCE
R 2 a. Of other cure here to this an example-, see medi
cine faith prayer and home cure still all about us, and a no
thought of a real why or how at all about it: — usually a
mysterious potion or procedure of sort connect an abate
ment or amend of disease usual,- in natural causes dy
namically cellular ; persistence and await of this connection
unthought. See difficulties of reform and the strange of
think to this in all parts of society, and changes of society
slow — 12 a **, R5. Proof of this, a leave of such to
natural cure or amend withoiit medicinal treatment other
than relief of pain moderate (* 2 b), scientific nursing suf
ficient, and placebo or antiseptic quieting or preventative.
[See cellular structure and function (11 Ann) normal ab
normal and parasitic for health and ailment] .
Medicine Crucial. Poisons relief of pain, are ever in
jurious to digestion and elimination. Pain obverse of this,
but an unfettered cry of nature successfully or unsuccess
fully vanquishing disease: — relief of pain here, a delusive
remedy to the patient, and an ingenious advertisement to
the physician. Relief of pain by heat friction jar or elec
tricity a mechanism variably subservient. Diagnosis Pre
vention Surgery and Nursing, now greatly scientific. Voli
tion in surgery, heroic of presumption hasty or motive
gainful, and rational of interference verifiably beneficial: -^
poisons here surgery, a necessity usual, and elimination''
natural. Causes of death usual, are disease reinforced of
poison or surgery, and resisted of scientific nursing. R5.
CONSTRUCTIVE NAMES AND DISTINCTIVE
PROPOSITIONS [8 n n]
R 3. For recognitions or distinctions of thing or attri
bute per conjoined words a build of name-, go slowly over
an expression selected, and note the staged development of
meaning as it goes on word to word of name (subject or
predicate) and the perceptive or representative necessity of
— lao —

o remembrance samely part of all that denoted (9*) by the
words of name (12) start to finish: also the all variations
of verbs subjects and predicates to an any say of know
don't know, like dislike, please displease, want don't want,
will will not, do do-not, be be-not, think or don't think a
tell of such, and all that an any if ask advice or dictation
suspendatory — say here a say of something not I, or a say
of something / the gist of it. && [Recognition discrim
ination and say to this, is an any definite or indefinite recog
nition and discrimination of objects whole or part a subject
of plain or hazy facts imagination or name, and a true or
untrue say-so of it to others in a subject and predicate
transferatively same or not same of declaration or compre
hension : — see conversation news and politics of the day,
and history and theology of the past for examples legion of
fact and falsity mixed. Say ever a sign of recognition or
discriminatidn a mental act before it, to or rtot to an any
recognition or discrimination such in others,- plain hazy
true or not true * *]. * * Know of external and internal
phenomena sort, ever of a muchly repeated impress of mind
(9) on external and internal objects a context of fact and
name incident. Of blended objects here, see Socratic meth
ods of disentanglement in Introductions* and our inability
to understand words construct of unfamiliar or foggy facts
or assumptions : — see spread eagle ambiguities of the poli
tician and others, and demonstrate (10) if you can the any
what that instance a some "Sovereignty of the people" ; the
any what that instance a "Greatest good to a greatest num
ber"; the any what that instance a politicians "Upbuild of
society" ; the any what that constitute a "Great statesman" ;
the any what that instance a Sane should do or be of sort
"Sane" a smell of Wall Street interest and Bell-wether
agency; the any what that instance a "High moral sense";
the any what that instance a "Crowning virtue", "Infinite
love", "Transcendent grace" etc ; and so on and so on of
all other high sounding words and undefined and flared out
Impressions fool fuddle and fish of people — see 65*@,
113*, and much foggy words of our dictionaries a transla
tion of fog into fog high authority — fog out, a Socratic
process little sought out or cared for. Contrast of this-,
note plainness of specific names particular of every day
experience, and less plainness of names collect of the par
ticular species: — for examples-, name out some of the
species of do to the any all repeating do's of cooking house
keeping farming manufacturing etc indefinitely collective of
— 191 —

their species plainly particular,- and not confusedly jumbled
up zvith other species in the collectiz'e-, definable or not.
[Context here, an any determining fixity of mind (*R36)
response an any falling on facts or words casual — see off
hand receipts or rejections of mind to fixities of training
and surroundings of environment past to the present —
11 a % and flare of fog in Big-he say-so out].
OF RULING IMPRESSIONS
R 4. Of ruling impression time, to time in prominent
know-, see ones present I of general development freshly
present taking the place of a quite forgotten I of early life
partly remembered, and sovereignty of the commonly pres
ent over the little or never seen or strange, and early re
membrance of familiar objects suppressing the casual seeing
of them since and changed. [See visitation of the old home
or landscape fading, and the old taking its place. See fur
ther voluminosity oi fa.cts and words mixed dubious dis
connected or oppositional (13 * f) a destruction or con
fusion of each other to sense — hence concise and exposed
facts and words are golden to know and do, and the con
trary a muchly interested keep of mind to disarming befog
ging and tethering jumbles of think and do arrogately
absorbent a peoples deference and potential. See each ones
think and do here the prominent and unsuspicioned stand
ard of all thats correct and right in things to common
knowledge, or systematic belief and proscription. See power
of training and agitate iteration to prominence of ones.
think and do, and this and bitterness of proscription a
purposed hedge of sectarianism and partyism rampant —
partyism within, a flattery of the many and rule of the
few. [Of the primitive to this-, note prominency of ancient
phenomena and notions then rudely simple, now quite lost
out to us in our greatly different phenomena and notions
sort prominent our time and place — quite all ours cut out
to their experiences then, and quite all theirs cut out to our
experiences now. Intermediates, a grading difference in
variable resemblances varying closer — see z-ariable mean
ings of a sarnie word in our dictionaries, a preserved corre
spondence to some of this. See further-, prominency of
thought to noisy showy voluminous or persistent do of Bell
wether office avocation amusement opinion dress fad or
manners ; also prominence of habit or prepossession to
trained do or think : also prominence of selfishness or pas
sion over disturbing reason (3 $ $), and conceit or caste
— 192 —

over sense: also prominence of appetite in the lower ani
mals, and movement to equilibrium in attention : — climax
of movement-, see grandeur of a. rapidly moving passenger
train, and the wilder awe of rush to a coming storm].
DIVINE HEALING GOSPEL TRUMPET
[11 b *' *]
R 5. * A sister from Indiana sends $3,60 for the work
here: "This is the amount from the sale of three turkeys
which were' taken sick. I told the Lord that if he would
cause them to recover, I would use the proceeds of the sale
for the advancement of his cause" — cause here, functions
official to potentials lay. && Last week the end of a cot
ton stalk ran into my eye. Oh how I suffered. I had no
one to agree with me in prayer. I would pray and the eye
would get some better. One morning as I was milking it
seemed that I never had such pain. I knelt there and asked
the Lord to heal my eye. I told him that he should have
all the praise,, and he healed me instantly [Mrs.  ,
Gospel Trumpet. See millions of injuries come persist and
go without prayer, and thousands persists in'spite of prayer.
Explained away or ummentioned when a failure, and flour
ished into a sure enough cure when coincident with an
abating cause natural. And so on and so on of whole col
umns pages and Annuals of this and other worked-on
credulousness tic of deferred avocation to income a shrewd
ness. Medicine and Faith Cure ditto. [See persistence
here mostly an unsuspected wait of coincidence coming —
"You needn't be afraid to take it, for I took a gallon and
a half before it cured me" P, Z, J — M — N, M. Akin
to cure-, see health and longevity of life attributed a some
c'oncomitancy of hobbied do a caprice: — note artificial
bath to this a removal of softening oil off the pores of the
skin; and functions of Ihe skin an immediate set-to to a
restore of it,- a purpose impressed of conserving nature —
(The sense of smell, a warning of filth and the timely
sponge or air draft a prevent or removal of it) : also see
gymnasium exercise (an enemy of the heart)- extolled to
the skies because attractive of attention and professionally
noised; and walking and working exercise recommended
not because menial and without notoriety or income profes
sional. Guide to health, but sensations of bodily want and
dislike tempered with their consequences in sensation or
rights of others: guide to enjoyment, wants same tempered
to rights balance of the body (parts to all) and others]
— 193 —

INDIVIDUAL EQUALITY
[16 A m]
R 6. The individuals of each species of equality (equal
ities) only equal each other; while the different species of
all equality '(a group of species supreme) unequal each
other as difference, and resemble as coincidence to incoin-
cidence : so of likeness of form or quality-, the individuals
of the several species, are alike each other within, but are
specifically (likely) unlike between the species. [The phe
nomena of attributes resembling through different species
related, are distinguishable from each other by being more
or less mixed up with other elements strange to them in
phenomena ; but at bottom there must in all be a common
molecular or atomic something that in an unmixed state
must be as strictly alike as the individuals of a pure element
— as for instance a saccharine substance inherent with
other substances in all things differently sweet. Combina
tion of different elements, producing different arrange
ments and functions (3) betzveen and within (25) each
other than the same simply apart. *
* See transfer or equilibration of vibration between atoms con
junct a same species as an easy and rapid performance,- by like
ness of arrangements within to vibrations same, and transfer or
equilibration of vibrations between differing- atoms touch as variably
hindered and slower of performance,- by unlikeness of arrange
ments contact to vibrations within, and agreement of vibration
between as confined to their any least common multiples of vibrate
conjunction to non conjunction (23 x) a transfer or equilibration
— 25a. [See wireless, telegraphy light sound and color, a specific
selection of atoms pure, or their any least common multiples of
isomeric agreement to disagreement specifically selective of instru
ment].
EQUITABLE AND INEQUITABLE RELATIONS
[40, 43]
R 7 $. Let A, B stand for an any couplet of transactions
parallel a one to one, or radiate of one to many in an any
one to more transactions in period equivalent or that a dif
ferentiate ; and let a normal or equitable transfer of a one
instance or sum of transfers between A, B be x = y, and
an abnormal or inequitable transfer _r + or — a greater or
less than y — or -f- a : — then normal or equitable transfer.,
will be as (A -f .r) = B + y), and abnormal or inequita
ble transfer, as (A -f x -4- or — a) greater or less than
( B + v — or -f- a). [See relations such between indi
vidual arrogation and other individual or individuals:
occupational arrogation and other occupation or occupa
tions; clan or class arrogation and touching out-siders inci-
— 194 —

dent _ — (see Jews and combination) : City arrogation and
province or provinces patron ; and national arrogation and
nation or nations other — 11 e # #. Hence great radia
tions arrogate of trade loan and manufacture, a centraliza
tion of arrogating profits employment and enterprise at the
expense of outside places,- shorn of these profits employ
ments and enterprises gone or prevented].
OF EXPARTE TYRANNY
[33 * *]
R 8. * Of exparte tyranny-, see ratings of absent others
ingeniously looked into : also a this and that expense of sort
pushed off onto' absent others, and monster officialisms and
jobbery a multitudinous nip of suffering others absent —
see the ever eating and never repaying indentures of indebt
edness sort pushed off on absent and unborn others, and
defense of all this often a parade of individual littles to
insignificance, and suppress of the sums to notice or in
quiry. [Continue of this-, see unthoughtedness of the many
to this in small things disperse of duty tax or small com
modity, and studiousness of the shrewd to collections of
the small and many: also add of this depletion unnoticed.
and restore of it and more by absent others-, see dribbling
wastes and senseless expenditures of the unthrifty and
prodigal to times of need, and gathering save assist and
have of the economic and thrifty others. Thrift an insur
ance policy for the unthrifty and prodigal in need, and an
invitation to unsavingness unrestrained thereby : — muchlv
disbursed of organized charities juggling the credit, and
¦nipping the principal ; also the politicians juggle of "pushed
off" need to constituent appendage or liberality wrongly
placed — here, an abberation of right and official notoriety
founded on the political manipulations of a despoiling and
venal suffrage or abuse of liberty z'crsus a wiser helpless
ness. Of other such-, see a this and that agitation of sort
about a this and that assumption of sort at the expense of
absent others, and a no suspicion of anything amiss the
proposition — so volubly easy is it to recommend something
at other peoples expense and appear wise or liberal].
L.AWFUL RIGHT.
[55 *1
R 9. <J Right lawful, resides in the one to whom some
thing is lawfully due,- and to an amount of kind lawful
only; while Duty lawful, resides in the one (singular peo-
pleistic copartner or corporate) by whom something to
another is lawfully due,- and to an amount of kind lawful
— 195 —

only. [Things of do and be destructive useless or' harm
ful to life, or avoidably ineconomic inefficient or inequit
able, ez'er barred to production or recompense: — hence risk
of life or limb free of cause to others defense or danger
by other blameful or risking causes, is not a duty, but a
more of danger and an undutiful exposure of self and de
pendent others for praise of daring." [See excitant presen
tation and glorification of cause or victory in war a pur
posed or unwitting inducement and discipline of lowly mind
to risk of life in others battle :* also paid for or rewarded
agitations of peace openly philanthropic and preserve of
security trade etc ( a silent motive), and reward and notice
for daring rescue now a begetting and misleading esteem
for awarding others,- distract of hate to questioned wealth
— an ingenious advantage taken at moments of striking
attention free advertisement, and greater impress of mem
or)'. Of great catastrophes akin to this, and impressive
attention of free notice wide and retentive-, see Royal and
other prominent parade or dispense of sort popularize of
themselves and allay of enmity before. Note here much
press or other notice personal, a popular inference of per
sonal importance sure, and personal characteristics of notice
or presence pleasing to the multitude, a popularization of
the subject. To notoriety thus acquiring-, see attach of
noisily honored place an infatuation of constituent or other
deference sort irrcspect an any returning worth or no
worth of ability subject. For notoriety other-, see statutary
societary fussy fawning or parading ado importanize of
persons to wealth office or pretention, and history finer lit
erature and magnificent art a profound exaltation of courts
politicals and clergy rule of their times. [Justice in rule,
an enforcement of right (43) in duty default: Right re
jected trammeled or made wrong, is injustice — amend}
an enforcement savingly effective; and protect, an enforce
ment certain] .
* To this-, see great international strife commercial of war in
Carthage and Rome to the Allied Powers of Europe- now in a death
struggle with Teuton ascendancy military it an encroachment upon
Great Britains International Commerce. Drudge to this-, see allure
of the menial to it in patriotic praise cheap honor and craze of men
to daring a risk of life in commercial protection this, and censor
of news or controversy (R 14) anywise disguising: also see military
"Preparedness" political a cover of Big Business New York, and
flatter of patriotism national to it a menial drudgery concealed and
special — R 3 **, R 13 zz. Insurance Exploiter to this, and Ac-,
countability National, now a commercial specialty duress and profit
of New York — see Lustiania et al, and great centralization there
unfair — R 7. — 196 —

ELEMENTARY EVOLUTION
[16-A @ @ ]
R 10. Involution elementary here, an any slowly chang
ing nexus of specific isomerism (R 6 *) integration (27 cl)
supply elimination initiation and disolution consecutive of
changing temperatures laterally or succeedingly new, and
elementary compositions and behaz'iors of composition new
ly acquired of range or consequent the newly arriving tem
peratures sequent — elementary combination heat electricity
and magnetism equilebrate or changeful, the all of elemen
tary phenomena — 11 n n, 22-25. [Variation and incep
tion of specific change, ever a some innovation of structure
or function throughout a class by new supply or new activ
ity sustainingly general and alike. Continuance general of
changes in species, comes of general impresses external and
responding reactions within fit of the changes impressed —
(25, R6 *) : while decline or death by general changes in
species, comes of reaction or no unfit the new surroundings
impress. Survival by conflict, a. contest of elementary or
outside victory share or sufferance deprivingly particular
— recuperation, a prevalence again of older function spe
cific. Survival not a matrix of the species, but a destruc
tion or weakening of the contestants an isolation. Obverse
of this see fine strains of animal life a propagation of like
isolation freak of feed likely unnatural, and not a process
of wild nature at all. Then non-survival by defect within
or ill circumstances without, is an elimination of all a such
unfitness or misfortune same ; and survival a continuance
in weakness .recuperation or unmolestation (preservative)
as that a generality before. Reproduction or no following,
an incidence usual — hence conflict of survival, ever a
weakness amend or no afterward,- and not a builder- or
preserver but a shortening of life in the faulty and unfor
tunate. [To elementary evolution here, see varying influ
ences of the sun in planetary distances orbital or planet, and
planes of reflection season to isomeric vibrations and induc
tions sort (11 Ann, 25, R6*) slowly weakening (23) in
waneing radiations of planetary heat outward, and local
disturbances of the sun -"pole to equator variable .— - 29.
Organism here, a physical matter and force united with a
spirit matter and force direct of its forms and functions a
life,- unknown to us in its directive proclivities below phe
nomena. Organic struggle for existence, a necessity of ap
propriation all along the line or group of species directly
and indirectly self sustaining. Then continuation here, is
— 197 —

not a product of victory, but a result of general changes in
molecular and atomic nature a best continuance of it to a
barest miss of unsuitableness a falfality].
GOD AN ETHERIEL CAUSE
[50 x]
R 11. God here, an etheriel causative something dyna
mically trancendental to human consciousness other than
that an intuitive feel and respect of social right and its mo
tive a let of the primary motive man, or feel and disrespect
of wrong and its motive a restrain of the primary motive
man socially behind it : — either, a some intuitive impulse
secondary of primary motive sort arrested and considered in
thought — see within. The nil of this, a some constitutional
insane undeveloped or debased condition of mind impercep-
tive a moral feeling of social duty. Ignorat'ion of these
social feelings sort, is an insinuation of the Devil and do of
the Creature — for example this, see much politics and
hoodlumism secretly plot and carouse of our cities about.
Preparation to this, a little to no moral sense original or
training second to a receptivity of moral feelings guide of
every day life. God thus out or electing the man as man
is prepared for him in his race belief associations and self
— Ezk ch 18 v 25. Remedy for moral weakness here, a.
prevention of motives evil by prez'ention of their objects
injurious or inessential to life, and restitution punishment
or restriction for transgressions other.
MISSION WEAL ETAL., AND CULTIVATED WANT,
[A3 @]
R 12. "There is one coffee estate within five miles of
Nairobi which belongs to the Catholic Mission of the HOLY
GHOST xxx. Arriving at the plantation I was met by
Father Burke, and I walked with him through the planta
tion xxx. In one place the natives were picking, at another
they .were hoeing, and at a third they were pulping- the
berries in a pulper by hand xxx. While on this plantation
I saw many half naked negroes at work in the field xxx
clearing up new ground, chopping down the weeds with
mattocks, and digging up the soil and turning it over. Thc
szi'eat stood in beads upon their brozvs and bare backs anji
it also ran down their legs. I asked the FATHER as to
their wages and was told it was 33 cts per week or less
than five cents for a days zvork of ten hours. I suggested
to the reverent father that the pay was small ; but he said
— 198 —

the native could not cam more than that sum, xxx and
keep them at zvork. I hear this same statement made everv
where that this is enough. If you protest thev will sav thai
sum is sufficient to supply all their zi'ants and' asked why he-
should be paid more. Think of five cents a day for carry
ing bricks or stone or chopping up ground under the eyes
of a task master, or for trotting along through the grass
hour after hour with a load of sixty pounds on your head
xxx, and you may get an idea of how the English white
man here is carrying the black man's burden."
"All together these people are in a low state of civiliza
tion xxx; and before WE can do much zvith these people,
WE must make them have zvants, and give them a desire
for accumulation ; it zmll be a long while yet before WE
can turn them into consumers of foreign goods" [Govenor
of East Africa and others,- per -Frank Carpenter. By por
tions here emphasized to contrast-, see such a misleading
cold hearted despotic selfishness of . the invading strong,
and a damaged inducement -of an exhausting "zvant" unre-
munerate a lowly and despoiled weak. Llere again-, an old
policy new in a slowly developing arrogation English, and a
stomach and rent pressure Native — a very effectual thumb
screw to lowly "want", and desirable development in "high
er civilization". [See our Congo Dutch cousins going the
English a psychological "sooner" on this,- namely a chilly
presence of a cannibal soldiery impressively intimating an
undesirable digestion derelect a copal-rubber-tailage-indus-
try,- now running into millions * * — see Congo Free State
Exposures where not kept down by bribery or. a sharing
priest craft industry] .
* * "A certain amount of rubber or copal is demanded
from a village xxx, and paid for after this fashion : — basket
of pure rubber worth $5,25 for a knife worth 12 cts. Six
and one half tons of gum copal worth $1,750, is levied
yearly from a single village : — in payment for this his full
years work, each adult receives 31 cents. Another village
xxx of 250 persons xxx for one ton of carefully prepared
food stuffs per week receives in return a total of $3,80.
Thus the most successful of these trusts known as the A B
I R [Trust] made profits amounting to $3,500,000 upon a
capital of $200,000 during the last five years of 1898 —
1903: xxx and K  according to his own figures is
looting the country to the extent of $6,000,000 a year" In
all this-, "the talc of rubber or copal not complete, the of-
fending'village is raided by the soldiers and men and women
— 199 —

and children are either dragged away as hostages, * * * or
shot down like dogs and their right hands cut off and turned
over the state" — in one instance-, "eighty severed black
hands with stiffened fingers (small chubby hands included),
were slowly mummified, in the smoke" to exhibiting preser
vation and a chilling exemplification of default in taille.
Dr. Hinde has told that after a murderous battle [raid] of
Congolese [soldiery] against the Arabs, every member of
these cannibal allies had at least one body to eat on. All
the [choice] meat was cooked and smoked and formed pro
visions for the whole force. [Extracts from Everybody's
Magazine Dec 19C6. "Veal cuts" here likely, an award of
bravery, or ranking excellence. See illustrated in this mag
azine article-, Nala of Wala returned to his home to a find
of his wife and daughter all eaten up but their ankles and
feet*,- a terrible reminder of commercial robbery now rul
ing the Congo and other world : — hence little interference
of one with the other as to their policies of lift alike in
result, and a newspaper distract of attention to it in a gath
ering sweeping smothering deluge of other matter — a best
inducement to "want" and industry in lowly life, is right
and justice — 43, 51, 55 z. On the other hand-, a regu
lated want confined to the essentials of life, would be a
great saver of materials and effort now running to ex
haustion in our high pressure rush of honored wealth and
vanity : — hence low pressure effort of a self sustaining life
(55f) without unusued monopoly of other needed produc
tion (see pressure of birth colonization immigration or
invasion), is a narrowing right of life lying in the greater
ecenomics of choice, and a widening casualty of other op
portunity. & To live at a high pressure of expenditure,
is to have an excluding or pinching monopoly of all that to
its production. Pinching monopoly here, a parasitism and
succor existing and ending together in the struggle. Ex
cluding monopoly, an exclusion of other opportunity en
tirely — 43. Vice versa : a monopoly of wealth giving bet-
* "Two women missionaries Marie Suchow of Newton, Kansas,
and Diana McNeil native of Liberia, recently were forced to
escape the wrath of the natives there, who threatened to kill and
eat them" — an appetite to a late revolt. "They fled to the
brush and remained there until the American cruiser Chester
landed, drove off the savages", and rescued the women. These
women say in their accounts that the cannibals are very fond of
the flesh of white people; and greatly dote on broth made from
the hands and feet of their victims. [Extract from the Pathfinder
March llth, 1916]. — 200 —

ter opportunities and a greater equity of distribution (42)
than other conditions previous or other potentials practi
cable, justifies the monopoly in a present practice — 41, 49,
43, @ &] .
n Opportunities to notoriety of event or place, a scarcity
in comparison of men to sufficient ability, and consequently
a hit of men in pull push merit or circumstantial accident
catch of the opportunity and results — (genius, an occa
sional match to this only) : — hence "Some mute inglorious"
Hampden "here may rest ; some Cromwell guiltless of his
country's blood" Of fortunate pull purely-, see men of
mediocre abilities rise to notoriety and conceit through pop
ularizing notice of men in notorizing place.
MISCELLANIES
R. 13. Prepossession. An any prominently impressed
assumption (3 $ $) of think or do posited of self or ac
cepted from others. For examples same-, see ail factional
or personal assumptions of sort falsely or unprovably pos
ited to an any belief or do of avocation assembly law fac
tion hobby manners ablution eat drink cure etc, and all
estimates of ado and assumptions of social importance to
office- rank calling assembly law or wealth,- an exalt of
some and waste of many. Of prepossessions self ilk or
faction-, a no suspicion for that within, but plenty for that
without : an easy receipt for that an agree, and an easy re
jection for that a disagree. To this see factional preposses
sions sort kept mildly aglow in ritual and party platitudes
and fanned to fiery vengeance in recriminations word or
deed. Of prepossessions forming-, see infections of say and
example initiatory or reinforcing. Of changes in preposses
sion-, see insinuations of the new and variations and drop
outs of the old. For prepossessions not our own-, see semi-
civilized and uncivilized races Asia and other; and for rivet
ing enthusiasms or affiliations any-, see swarmery or parade
or do and think alike — hence agitation of that an agree,
and suppress of that a disagree. See strength of wide ap
proval and long habit to prepossession, and closeness of
brotherhood same to smaller divisions — persuasion here,
more of number or intensity of feeling than reason. Better
influences of association thus, a better all around sense and
conduct than others or none; improvement same, a better all
around sense and conduct than that before — hence reform.
s Of indoctrinated or other prepossessions special-, see
doctrines or beliefs causative of Providence Presdestina-
tion Free Will Trinity Atonement Penance Baptism Justi-
— 201 —

fication etc theological; Prerogative Constitution Centrali
zation State Rights Tariff Free Trade etc political: Allo
pathy Homeopathy Faith Cure other cure (professional or
lay) etc curative; Gymnastics Hot Bath other bath eat this
drink that etc a prominent something causative of health :
also a this and that zvay of do in sort as proper improper
right wrong better best, and most prevalent notions sort to
Signs of the Moon Luck Witches Ghosts, Spiritual Com
munication, Genii, Volitional Physics, Spirit World, "Sur
vival of the Fittest", Creation etc. z z Contrast of this-,
see all instances of knowledge resting on sensation or ver
ifiable inference an assurity (10), and its unnoted par-ex
cellence to that of controversy and display usual the
great arena of popular attention and noisy ado. To the
latter-, note staged introduction, iterate notice, formal re
ception, and dazing attendance a push set or exalt of con
spicuous personage to influence over others a purpose : and
top of it all-, see ponderosity embellishment and ado of
temple statue and capital an impress of it a great content
of spiritual or temporal welfare somehow sure, and a supra-
importance of its priestly or civic service profoundly mys
terious and wonderfully beneficial], f f
R 14. WILLFUL DISTRACTION. A vociferous hur
rah, or a continued agitation of say and do suppress of
attention- other to a purpose. See this in amusement or
discussion casual, and noise of officialism: school law and
the press shunt of attention to a profit grabbing commer
cialism and monopoly now ruling the world — financially,
a gigantic ramification of raking selfishness @ @ secretly
loggerheading the press speech law and sentiment of our
country, and general managers of official placings and news
paper notoriety importanize their venal friends a secret,
ft For predisposed states of mind to appreciation or depre
ciation of that an incidence of word to thought new-, see lottery
of verdict to it in free review read or hear, and its siftings to
suit and unsuit of prepossession. [66. See origin of rule in society
yet an interest or caprice suit a one or more minds its formulators,
and it not as yet a principle of natural right and justice. See Story
on the Constitution-, and his labored inability to found it outside
a trammeling technicality of conflict, and civil law yet resting
on the interested or capricious volition of a sovereign personage
conclave or caucus. Of present rule distributed-, circumscribed
rule of the successful and responsible in avocation, is preferable
to rule of the unsuccessful and unresponsible in life,- by one an
accumulation and the other a lose of potential — one a carrier
of society over points of need, the other a would be return of it
to the bush]. — 202 —

and conserve of their lifting and arrogating schemes a
technicality — R 32. [See prominence of honoring notice
press here to venal aid or defense of corporate extortions
business lets and wealthy exemptions disguised in- zvide
pretensions of right arouse and centralize of other kindred
selfishness fool of the people : — see justice or free speech
howlingly endangered when a principal or agent of this is
to be limited, and kept quiet about when no thing of theirs
is in jeopardy : also profiting obscurations and hushes of
the press to this, and their cheating advertisements now
woven into a commonality of corporate and other secreted
extortion and social deception — the fat of their substance
now and much their costs. Also see clergical silence here
an indication of income or privilege connected, and com
mercial and arrogating notions quietly zvide as business sel
fishness (R 20) a winning quality to nomination or recom
mend in undercurrent politics — all lucid below, distrac
tion above. See cahoot and power of those secretly behind
the leading press and speech suppress select honor and
color of news or speech exalt deride belittle or debase of
men or things to this, and the unsuspecting and honoring
credulity of the reading public at large — 3 $$].
@ @ R  n before the grand jury last week says all
the railroads here have been built by their bonds (rake offs
here not asked about), and that 100 per cent stock has been
a.dded to this cost additionally — thus excessive cost inter
ests and dividends to the amount of about one half the
profits of all railroads ($900,000,000), is now raked off
the people for this 100 per cent of excessive costs and arbi
trary stocks — See Masters of Capital McClures Magazine
Dec 1910. Our officials and all in touch with them now
make a more than half rake off of near $800,000,000 rev
enue a year unrequited for other than official objects of
constituent adoration. The three insurance companies of
New York now rake off from their insurers 72 per cent of
their gotten millions, and return to them 28 per cent — a
principle of no add to wealth, but a smart shuffle of others
production in a juggling and depletive avocation,- now
600,000,000 here. [See also Wall Street gambling now a
monster rake off of everything touching it and outside its
fleecing secrets: — political and clerical receipts in the. way
of contributions and subsidies (concealed and indirect
mostly) now their licenses of rule and spoil, and monied
Infidelity (R 35) Romanism and Judaism a sealed trinity
of the whole — secreted Romanism and Judaism in and
— 203 —

clutch of the press now keepers of the seals,- a deadest of
newspaper silence, and a wildest of shunting distraction all
about it — ¦ 65, 66. Of smaller rake offs here a subdivision
national-, see Florida Peonage Cases of the last three years
ending lately at a cost of $500,000, and not a single convic
tion, nor complainant worthy of action. Complainants
here and their ilk, mostly a set of social knaves or menials
of sort within or verge a lower criminality — attention
same, an interested and plotted show up of class sympathy
and notice catch of low suffrage. See also Southern at
tentions and appropriations North allay of state right hates
and sentiments South, and old war claims and Mexican
pension legislation etc catch or calm of sentiment there —
an undermine of Secession democracy South •! at public
expense — democracy here a subterfuge — 16 a ||. See
all legislations appropriations defenses recommendations
and plots of sort beneficial to the few, and unrequite the
expense of the many : — agitations to all this still founded
on a this and that man or mens deceiving think say or do
about it, and a no reason for it in a principle of right — a
no few having a right to take or get from the many a
something lawfully possessed by them without a full re
muneration direct or indirect. Of dispute here-, the worse
the t-angle and the longer and louder the dispute, the more
important and Self evident become the subjects of agita
tion — mpstly an agitation hold of faction and distract of
mind to plot disguised in political passions aroused thereby.
For this on a grand scale-, see indoctrinated strife centuries
past to the present, and "Fanatics" or enemies" touch of
this conflict, a few to many people of a strange or new re
ligious belief versus a long standing and greatly numbering
other belief gotten used to].
R 15. PARTIALITY. A decision say or do of sort as
that wanted of it in a some perverting interest or notion
exalted. [See all that put in, and all that left out or hazed
over to monkeyed proof or acceptance * *. And to perver- ¦
sion more-, see transpositions misplace of thing in delud-
<J To this tragedy of Secession-, Davis and Lee, belonged to and
represented a landed aristocracy South : Lincoln and )ef ferson,
represented and proclaimed a commonality of rule North and
South. Jeffersonianism in Lincolns Emancipation Proclamation,
destroyed this aristocracy South, to only be replaced by another
aristocracy not intended by them, but reconstructed on a Hamil-
conian morality New York — R 19. The later a rising aristocracy
New York initiated and quietly watered in Washingtons second
administration and Jeffersons opposition.
— 204 —

ing flattery persuasion allay exaggeration depreciation and
appearance an interest * ].
* * Partial proof, an attempted verification of a some
doctrine or other something in sort by catching or seeming
agreements casual, and all others disagree left out or ex
plained to fit: — see differing doctrines of Revelation Poli
tics and Evolution an evaluation of real or seeming agree
ments and all disagreements left out or put aside. [Of
"evolution" natural-, "adaptation", is an "adjustment" of
the indizndual to an unregulated environment common; and
cooperative adaptation, an adjustment of environment fa
vorable to an any few or all as arrangements made are for
the few or the all : — the latter not wanted by conservators
of the strong in arrogate adjustment, and the other just
now badly needed Versus a greatly unremunerating and
monopolizing (42) commercialism officialism and profes
sionalism about us — see social evolution arrogate a relish
* For an example wholly false or nearly so-, see decreased railroad
earnings a result of industrial depression world wide attributed a
result of hostile legislation solely — 1909. See here increase of rates
and local price or local price simply a quantitive decrease of the
power of the consumer somewhere and amount of shipment and
reproduction somewhere also; increase of rates without increase of
local price or with fall of local price increases profits of trans
portation samely and decreases profits of the merchant, and power
of his own demand. Back of all this-, see fall of manufacturing
wholesale and retail prices concomitant, an increase of quantitive
consumption transportation employment and manufacture : a hold
ing price below, a block of all above ; a lower of terminal prices
below, a let on of more above fill of saved potential to additional
demand : — demand an expenditure to consumption or investment
— investment an arrest of that more to consumption. See all
expenditure a no gather of wealth, and all investment quite an
all gather of wealth same. Of -clan in business-, see sell to those"
without more than buy of them, and buy of those within more
than sell to them an arrogation of profits without to consumption
or investment within. See Judaism an old old clique to this — 69.
[Extortions of manufacture buv and sell, greater much than all
others' — a giant world enemy of reproduction employment equity
and justice. See costs of manufacture and buy here guardedly
inexposed, and profits of Japanese spining factories twelve to forty
per cent, and wages twelve to thirty cents a day — remedy, a
restriction of prices to sell, and fix of wages. See further e,x-
tortions and tricks of merchandise and politics now inexposably
wound up in commercial and political advertisements newspaper
of the day — postage on our papers now a little more to near
three times their returns of subscription — hence advertisement
and favored postage now the very life of the newspaper, and bar
of worthy news. Remedy, compulsory separation of news from
advertisement. Personal attack, amended in free reply line for
line, sort for sort]. — 205 —

and flourish of the strong and their agents sharing with
them #. Of the strong here in avocational struggle-, see
enumerate parade of the approved or commended character
istics of men quench a natural disapproval to their methods
of inordinate gain, and that to the contrary left out. Akin
to this-, see show up and leave out unfair of law politics
flattery approval panegyric hero manufacture recommend
advertisement testimony sample and all other acmes of sort
put up, and the mediocre, diminutive onerous' or otherzvise
excellent left out @ @ : depreciation or complaint, the con
trary — note persistent or impetuous want don't want like
or dislike a suppress of truth or right in opposition. For
that prepared to acceptance without proof-, see that to un
questioned receipt or rejection of things suit of unsuit of
ruling notions faction hobby whim like dislike want or don't
want of sort premeditately understood and worked to. #
@ @ Of display of the excel special to other excels left
out-, see Kansas by official bulletin (a state "ad") pro
ducing more wheat than five picked out other states greatly
incongenial to wheat, and better in some to many other
things. Of other excel a purpose-, see displays of pick il
lustrations or acme agriculture a mislead of others in sea-
grass or semi-arid land frauds, and sectarian membership
infant to adult and muchly dead and default or degener
ate nailed out against other adult membership real to ex
altation of numbers prestige of number with the uncritical.
Also see great noise and honoring ado elevate of purposed
men' say or do to influence of others (R. 14), and special
# See ethical evolution and survival here preparedly accepted
and flourished into public notice by this arrogative selfishness, and
its high hiding "egoism" made philosophical and respectable : also
the high moral predilections (interest) and soft yicldings (con
tribution) seal of the worlds. high affirming and unmolesting ap
provals to this and the quiet censorships of nicely executed en
dowments friendly. [See much notice and little notice of men
say or do for and against this commercialism in the press pulpit
and speech, and power of high place ritual and school to give last
ing importance and prestige to say or do otherwise lost out —
popular importance here, a matter of persistent notice or ado by
those in popular authority : — see other notice soon forgotten,
and say and do of court clergy and school the dominant subjects
of importance to history and preservation. Genius and art an
appendage, and the people their honoring servants greatly un
noticed — ephemeral flattery when possessed of the ballot. Note
here what has thus been extolled to the skies is thought by the
uncritical many to be a something very important indeed ; but
just how or why it is so, does not seem to touch their thoughts
at all — hence power of high place and persistent iteration rule
of a peoples think and do. [ 3 $].
— 206 —

gift insinuating itself a sign of other great ability mediocre
to nil in fact : also arrogant conceit an exaltation of as
sumption or superciliousness over fact or sense, and swell
clothing or gorgeous appearance an exaltation of vanity or
deception over worth — note Pompadour rather a becom
ing exaltation of branial capacity in appearance fashion
ably prominent. Of other unfairness term to term or terms
compared-, see technicalities of law and politics exalt a some
corporate official or professional advantage included to
other exclusion or deprivation differential, and irritation to
recrimination special-, a suppress of the sense of right in
others the cause of irritation :— see race here and now ;in
all rez'enge for equal rights before the law, and no revenge
for violated innocence touch the ruptured right : also all
unreasoning positiveness hate and recrimination all about
us. For verbal lopsidedness then current-, see sdect of all
that a suit and press in of say-so and fact partial, and
noisy reinforcement of approval or disapproval bias of
crowd or class interest chorus : also recommend of men to
place, or commodity to sale unfair to others, and absurd
evaluations of stunning prices an exaltation of thing to an
appearance of great value. Of proof per enumeration- , all
that a real fit, belongs ; and all that not a fit belongs not ;
and all that left out should be restored — hence circum
scription or enlargement of the generalization above to its
real value, is the remedy. [For this on a grand scale-,
see "Agnosticism" "Evolution" Shakespeare "Education"
Partyism art entertainment display and sensualism now
paramount a leading show and enticing partiality, entertain
distract disarm and shunt of mind to an adroit game of
monopoly and commercialism now ruling and fleecing the
world — partiality this, an unearned capital and product
deplete other earning energy,- -indifferent or helpless to it.
See this turmoil of confusing and repellant information, a
brought about or let alone conflict of word prevent a. con
solidation of know on principle impartial~\.
R 16. SxAY-SO. An any say assurance true or no of
something as that said of it to an any intended acceptance
thereby**. See anything said and taken or referred to lieu
of facts unobtainable deficient or unthought, and thousands,
of say-sos put out to evidence straight, or a some ward off
mollify reinforce confuse or destroy of other say or know
to a purpose: also long standing beliefs of ceremonial ado,
and our everlasting informations and distractions of the day
evidence of other think or do. See this say-so the only
— 207 —

source of knowledge to most people outside their everyday
experience (3 $ $), and a no thought of a test necessary
$$: — hence of election times persistent parade of say and
do exalt of men to local or greater influence over others
menially and exultantly subservient — the fools errand,
and politicians harvest. Otherwise-, see this voracious gulli
bility of the masses farmed out to every ritualistic or other
soft income plethoric, and short effort comfortable *. [In
troduction a] * * Say-so of value, a verification of it in
an any some insulated testimony circumstance or constancy
sort confirmative; dissolvable of an any some insulated tes
timony circumstance or constancy oppositional ; and un-
tethered of an any no confirmation or opposition involved.'
— see Dynamic 10.
$$ Distinguish here arrangement of words assured by
say from .arrangement of words assured by principle: —
hence careful writing and reading guide of stored principles
(R a), a necessity to exact apprehension — 11. Proof of
say-so, an application of principle — ¦ Sec 10. [See assump
tion to this, a judgment of sort outside an any known prin
ciple to it, and its attempted proof, an any some authorita
tive say-so, or a some distort of known principle to it —
R13. Principle here, a positive or negative know of things
in a general impress of nature on mind: — note references
here, a call of such to mind, and error, a confusion of as
sumption with principle — 9, 11, 10, R3 **, R4, *R36.
Doubt, an indetermination to or not to investigation. Inves
tigation, an inquiry for proof — 10. Prediction, a foretell of
something by principle guess or both — indefinite and ap
parent prediction, a. product of imposture and construction
plausible, or make or aid of circumstances to a real or
plausible fit of it. Chance, a conjunction of phenomena
rare to the unknowably often — 7 a, b, c, 10 *. Opinion,
an unproved conception and say-so,- now fuddling the
world on salary and piece work — 11b. [Write or read on
principle here, a juncture of thought or words a fit of fact
•
* Of farmed gullibility and it here tinged with sacrilege-, see
on page 5 Blank Journal for Nov 12th 1908 the usual Sunday School
Lesson nearly surrounded with 24 fraudulent cancer and other
, fake cures of sort, and the morality of it all illustrated in IS
bottled whiskey advertisements stuck to the back of this page and
immediately beside the lesson itself, [69 @. See advertise
ments automatically a measure and select of duller credulousness,
and a listed use or traffic of such to other defrauding purposes —
credulousness, a bonanza of mine and profit to commercial and
professional deceit world over]. — 208 —

— disturbance it, a conflict of such with prepossessions or
selfishness sort oppositional. Fact here, a something or at
tribute lying in a some necessity invariability or variability
kind or amount — 7, 1 in n z] .
R 17. TARIFF FOR MEN *. A ring fence actual or
potential of manufacturing extortion, and an increase of
home price (a), home labor (b), and home manufacture
(c) concomitant decrease of foreign price (m-), foreign
-labor (n-), and foreign manufacture (z-). [Tangle X vox
populi], @ @
FREE TRADE. An actual or potential importation
lessen of its home price (a-), home labor (b-), and home
manufacture (c-) concomitant increase of its foreign price
(«), foreign labor (n), and foreign manufacture (z).
[Tangle Y vox populi] . @ @
@ @ Tangle X aud Tangle Y. Then a-f-b-f-c greater or
less in value than a— |-b— -f-c-, are systematically to m+n-f-z
greater or less in value than m-\-n-\-z as Tangle X is to
Tangle Y — R 13 zz. $
R 18. BELIEF. A servant oi sense (11 c), or substitute
for investigation. The latter so cheap and easy as to put the
first muchly out of notice — a great news-paper conversa
tional and declamatory mix up of truth and falsehood mis
lead of other think and do — R 17, R 16.
R 19. CROWNING ALTRUISM. First stage, a no
torizing and unscrupulous avocation oust of thousands and
pinch of millions : second stage-, and endowery adulation
fool and allay of the masses, and hurrah for the system.
[Bleeding get first, doping give second. Greater success in
business, an arrogating assiduity extortion or both piece
meal (R 7), and a save and put of it to other increase or
earn of something debar of others; vice versa, slothfulness
or expenditure faster or fast as make 4- See success here
an irrespect of outside intelligence other to this, and higher
education news writing and speech of the present, a little or
no help to business success in life — education of the day,
greatly a chase of useless divisions in multiplied knowledge,
and a distract and untie of memory in voluminous distinc
tions]. 4 P 210.
R 20. POLITICAL WHATS. Conserving Etherealities
of political succulency and notoriety hazed in non-committal
redundancv, and disturbant scarcity. [See silence of non-
* Official life, dividend clippers, and shortened consumers — a
sight unseen Amend, a restriction of importation and price to
sell]. — 209 —

committal a proof of something kept secret, and, an adroit
intention of do or not do averse the interests or approval of
an all constituent others — a falsity beguile of trusting
others, and a some secret agreement or bid for corporate
assistance or standing bribery — 66 f].
R 21. POLITICAL MORALITY. An algebraic dis
play and suppress of an any a b c contentions and x y z in
tentions political : — then an a b c do and not do politically
known, are to an .r v ~ do and not do unknown as costs and
lop-offs of (a b c) present are to returns and take-ons of
(.r y z) consequent. [See known and unknown values of
Algebra and Politics. Two puzzling sciences — one inductive
and one inducive]. $
R 22. EVERYBODY'S. An every divided and undivid
ed capital and product gotten by. work extortion take gift
inheritance pay pledge account and jump of account title.
R 23. SOME LIGHT. An intangible something (1)
flashed into opacity first, sensation second, and volitional
sense or foolery third. [Thus von see, and so it be. For
more light-, see Dynamic 3, 25, 27, and light of example
(a see of others do or be infective), and arraigned word
— latter, right here. Note see of surroundings and notions
within gone to- yet all along the ages, and striking of the
nezv to the commonly monotonous  11 b].
Political Speeches.
$ "Man)- men who are candidates for county, legislative or state
offices find it necessary to make speeches on national issues. Many
find it difficult to prepare a speech that will stand the criticism of
political opponents. We make a specialty of preparing either the
information that should go into a speech so that the candidate
can write it himself, or we write the entire speech ready for
delivery. We prepare speeches supporting any of thc political
parlies, and by learning what- industries are in a man's locality we
furnish statistics when it is. to his advantage, showing how they
are affected, according to his party contentions, by tariff free
trade or other conditions. You can feel confident that no matter
how much we do for you, the public will never know anything
about it." TA Bureau of Information Washington D C. National
Campaign Committees a duplex. See classical epic and oratory thus
a combination and revision of choicest thought please of notion see,
or do in word. To this now-, see Shakespeare a huge plaearism
of notions and say then common, and a set of them in a, prodigion0
memory of particulars conversational, and junctures a genius of
vail and please to romance false — see R 26 £_;. ' See much
plagiarisms O T and _ N T an insinuation of Masoretic notions
(outside) into an original text Hebrew].
4 In business or pleasure-, a do or be as say of it ("High
Honor"), and say of it as it' ought to be, is honor true — 43.
— 210 —

23 b some things: —
o "I-told-you-so : A predictive say of sort to uncertain
come of things conceitedly emphasized on when a hit, and
kept quiet about when a miss. Predictive Sagacity, a wise
say of things in chances natural or assisted.
aa "You-ought-to or ought-not-to etc": advice per think
of anothers appreciation or depreciation of it as same or
should be same with their own — see unyielding positive-
ness to this, and servilities or suppressions other. [He
she it or they, a ditto]
ab The-other-fcllozv : Muchly a blame goat- of Israel et
al, and drown of fault within — 16 a zz, R 8
b "Stiff '-headed" '-ness: an outside disease of judgment
showing up muchly on the inside. "Culture", a ditto of
unseen ailing founded in a some artificial exaltation or
lesion of self-importance.
c Opinion : Mostly an unproven judgment sort voluble
a some self-sufficiency easy or agitation sort interest it a
befuddle and disarm of many and segregate of faction —
an ever persisting cataract on truth right and justice.
d True Christianity : A belief and" practice of worship
repentance righteousness and hope without a myth.
c War: An any chosen how molestation of belligerents
and others exploiting or risking chances with them.
f Neutrality: (obverse), a no molestation or assistance
of belligerents or riskers with them advantage it an any
way of recrimination how. Violation of neutrality this, is
meddling or assistance in war.
' g Basic Peace : National withdrawal from and forbid of
International Rule in Church or State. No combinations of
rule between Nations other than League of Defense in war.
Restraint to unfairness in trade or other do, a National
regulation to fairness within, and corrective resentment or
ostracism to unfairness without..,.. [.Friendship patronage
^assistance or protection here a reciprocity in honor fair —
R 19 4- Fairness here, a worth for worth most practicably
equivalent] .
h Friendship : A way of greet or association pleasing or
never displeasing to others; enmity, vice versa: Greet or
more, an open or politic either.
k Manipulations GAR: Muchly a shunt of G A R in
fluence social to corporate republicanism later, and exclu
sion of a democrat soldiery first — an arrogate chorus, of
all honors -Union and little to no honors such democrat. De
mocracy U S A, a half-hearted unionism yet, and British
ever — 1916-7. GAR Republicanism later and Lincoln
— 211 —

Republicanism ever, the essential destroyers of Slavery
South and its solecisms democrat.
m Morals: A lawful or unlawful do or not. do actuate
or defer of volition:— hence sensation thought love hate
joy sorrow want or other feeling (unvolitional passivities),
are not moral in themselves [Volition ever of attention or
do to passivities feeling] .
n Disputation: An any array of proofs or incriminating
confusions in a two sided partiality (15) of evidence and
no evidence — a greatly appreciated practice to law politics'
repartee and bicker. Candor a one term intelligence of a
for and against set out in their values.
p Optimism : A doctrine of everything now as for the
best by those who have it, and it a skulking pessimism by
those short on possession — mend of it, a curb of the ex
tremes. [55, 40A]
q Conservatism: An obstinate impress of see hear feel
think say or do a habit of sensation sentiment or practice
— R a, 16 a m. [See environment of 3 $$ to sensation
notion and do of its time sensibly or infectively tight as
iron — R 28, 29; R 13, 16; Gen ch 9 @, 4, * R 36].
R 24. COMMON SENSE AND DISSEMBLING
MATHEMATICS.; Draw a right angled triangle with
the short side 6 inches, the longer side 8 inches, and the
longest- side 10 inches: now extend the short side to an
area of 6 inches square and we have by count or addition
36 square inches ; now extend the longer side 8 inches
square and we have 64 square inches ; now the longest side._
10 inches square and we have 100 square inches. Now draw
a line from the corner of the right angled triangle direct
through the largest square perpendicular to its base, and
another to' the outer corner of its greater area by first line;
now draw another line from the acute angle to the smaller
square to the farthest corner of the larger square : — then by
two lines here straight lines on a common basis and one of
the angles 'equal to another angle, and one angular area
equal to another angular area, and the area of the larger
square equal to the larger portion of the largest square
(how), etc-, "36 square inches" plus "66 square inches"
equal the "TOO square inches" The way to Heaven, is "the
straight and narrow path". Then where does this go to. See
the Pythagorian Theorem, and history of a place near its
origin. Note here other lines or areas proportional are just
as accurately a sign of equality in the squares as those select
ed in equality : also note that comparison of a one part in an
any area whatever with another part, is a matter of proof
— 212 —

to itself,- in that the matters of proof contain but two
terms at a time (9) simple or consolidated: — thus in this
theorem-, the equalities all through it are all of them dis
tinct couplets of comparison unlikely unequal to each other
when compared as terms with each other to inequality. Ex
tension of an area all through, an extension of all the parts
and relations proportionately. See consolidation of several
terms into two terms necessary to comparison of equality or
inequality: also see consolidation of particular comparisons
(9) a general memory or word abstract its any accumulated
results a present (3 x), and the terms a that subjectively
and predicately a double or succeeding doubles in compara
tive sameness likeness or other distinction — terms to an
any comparison (one to several in subject predicate or
both) as ever a particular and particular (same or other),
general and general (9 *), particular and general, or gen
eral and particular. Hence of conjoined subjects or predi
cates mixed and important-, the subjects severed in turn
should be run through their predicate for perspicuity or dis
tinction of the any portion of a predicate belonging espe
cially to it if there: — hasty reading of muchly conjoined
subjects and predicates without this rehearsal thus, muchly
a confusion of sense; and the separation of them into dis
tinct, propositions of composition, -, a monotony of repetition
verbal, and profuseness of speech confusing — 1 @ @.
& Of consolidation of words in name (12) here to sub
jects and predicates compared-, see word at a time consoli-
datingly changing the previous word or words to finish
of the name in its completed meaning to proposition. [13 * *.
Of general memory here-, see objects of all distances and
retinal sizes made of a same size to sense as the general
remembrance of them in close proximity or touch a con
firmation of sight. Contrast of this horizontal train of
sight-, compare it with the visual sense of smallness to ob
jects in a street below from a high elevation aside and
above].
R 25. COMMON SENSE AND DISSEMBLING PHIL
OSOPHY. Most people have somehow or other got the
fool notion in their heads that we know (15b) ourselves
immediately by internal feeling; but it seems that our doc
tors of philosophical lingo, have found us a very "uncul
tured" sort of people : their basis to this being not an im
mediate know of self at all, but a belief of self resting solely
on the foolology "I think : — therefore I am". Let's see if
we can put our "uncultured" fingers on this foundation of
personal identity shoved off into "I think" etc : —
— 213 —

I think the Democrat party is the only party worth a
whittle: "Therefore I am" I think the Christian religion
is the only religion worth attention: — "Therefore I am".
I think you hadn't better do it; I think him a very nice
fellow ; I think it a piece of "bloom" foolishness : — "There
fore I am"
Added sensation thus : — I see him coming — "Therefore
I am" I hear a racket — "Therefore I am". [The road
to Heaven is still the same old thoroughfare, and not Euclids
47th Proposition, nor Descartes dictum of "I think" etc,- a
dissemblance of proof pure and simple.
R 26. CONSCIOUSNESS. An any plain to hazy feel
ing of self (155) thing (1) place or time. A feeling oi I or
not I isolate an every other little shut up kingdom of con
sciousness about it — a little wanderer and stranger not
known and not knowing of others other than that a facial
expression speech and other bodily appearance: — an out
side phenomena of the body,- and not the spirit of I at all.
Dynamically, a higher to lower vibration of mental recip
iency (3 x, $ $) sourccly (26) objective, or an equilibrating
activity of conscious self distinctly I out of sleep — 11a
n n. See objects of sensation or thought a mingling sup
pression of the feeling of conscious I : z'ice-versa a suppres
sion of the mingling objective — the objective here-, the any
prevailing sensations of the body or other externals, or
feelings of remembrance conception emotion motive volition
do or not do pressure of them to- distinct knowledge definite
or indefinite. See of the any isolate feel of the I or thought-,
indefinite sensation lying hazily behind it in vision flaringly
open, or retinal disturbance vision closed: — I thus once the
original of this blend undistinguished, and later separated
into / and eye distinct — see conscious I apparently in the
eyes until closely experimented to in the anatomy and phys
iology of the brain sensory ganglia and nervous system nor
mal and abnormal — see Litany of Ra 42. Sleep a mental
equilibration or abnormal conception below conscious im
pressions external. Dream delirium and insanity, an ab
normal conception of external objects cut off from external
sensation its usual accompaniment, and thereby, mistaken
for external sensations still retained of general experience
before — insanity muchly a mix-up or come and go of the
two — 11 a * Akin to this-, see retinal illusion and abnor
mal conception quite plain as sensation mistaken for spiritual
phenomena — clairvoyancy. Of volition to consciousness-,
see attention a volitional holding open of recipient nerves to
— 214 —

that awaitingly retentivtly ur bothly objective, and do a con
scious let on leave on take off or keep off of nervous func
tion objectively muscular. & To do here-, note guiding sen
sation and returning sensation learn, and reflection the habit
a greater or less efficiency economy and essentiality as learn
of train and practice of habit. Evolution a factoral change
^ thereby to meet of new circumstances — watch the feet
' hands and fingers factoral to walk work trip catch etc in all
their factors of dexterity habit, and awkwardness new ; and
changes of thought by contact with the new difficult — 3 f.
zz Of consciousness emotional-, see standpoint of the sub
ject to it a reality, and the reality of it quite gone in the
drama : also intolerance ,of opposing emotions together in
fact, and tolerance of them slip of dramatic blindness a
shadow of the real — hence the "romantic" of Shakespeare,
and the realistic of Johnson — 11 k %, 63 * [See Shakes
peare extolled to the skies by the enchanted shools of aris
tocracy and chartered wrong, and Johnson their too faith
ful photographer quite left out with the servants — their
fools Mecca now a plaintive worship and nurtured income
on the Avon. Shakespeares art, a conjuuetizr confusion of
emotion fact and fancy slip of the drama to fact *, and a
no sense of truth and right distinct] .
R 27 DISSEMBLED KNOW. An any connecting slip
of mingled concomitancies or sequences sort without an any
verifying sensation sense of necessity or the true measures
of a general remembrance of the like in nature testimony or
both. [For detection of allegation in its values and" no
* "Imperial Caesar dead and turned to clay'', (plaintive fact).
"Might stop a hole to keep the wind away" — "romantic" jest.
In imaginative fact, place Caesars mouldered dust before you and
recite these two lines critically, and see if you would feel like
smiling: see the Clown and Yorick clean to this and more a most
unnatural blend of ghostly indifference exquisite pathos and coars
est humor. [See Taines English Literature Shakespeare See's
1, 3, S — an ecstatic genius culture of The poach and "pit" and
, stage and close, and "canker" in the fragrant rose." His great
popularity, an iterate praise by those in authoritative influence
mostly endowed : — now muchly with other a distraction of in
quiring mind to notice of ruling commercialism and arrogation
concealed beneath literary and other agitation : for the lower
stratas of society-, see the lurid bloody aerial sportive humorous
scandalous and any other sensational fill of sort keep off of mind
lo undercurrent politics or Jesuitism. For the arena akin to this
and emotion a reality-, see the Stadium and Coliseum of olden
time, and challenge to mortal combat or other contest before an
assemblage. Shadow of the drama later, a knowledge in the
spectator" that the play is a lie to fact — hence emotion muchly
artificial and slip of incongruity easy.
— 215 —

values of fact-, take them one by one, and connect and dis
connect them by test here into true untrue or indeterniinate
knowledge (R 16 * *), and see how the land lies as to
positive negative or indeterminate fact. See Euclids 47th
proposition (demonstrable by count or add of squares only)
a dissemble of concomitances otherwise proven as proof of
the squares apart : also Descartes dictum of "I think" etc,
a no connection of thing and proof, but a connection of con-
comitancy proven together when proved, and separated or
no in the thought of proof to recognition or no of one by
the other afterwards — hence "I think" or "I am" are
neither of them proof of the other, but matters of two dis
tinct sensations (9 x, 12) apart in their assurance of exist
ence only — 9, 10, 11 a. See prosperity (speculative indus
try) a concomitancy of prosperities, and depression the re
verse — a one or more terms not a cause of the other, but
a partaker in common causes underneath it. See classifica
tion into a major term a matter of proof (15) and the con
clusion a dissemblance. of proof,- in that proof of the major
includes the minor a concomitancy : — the "therefore", an
iteration of a gone before proof brought to notice as a why
— 11 c m\.
R 28. SPIRIT PHYSICS. A primitive and sincely
amended inference of all nature possessed of an infusing
spirit power humanlike,- by a no discrimination first of any
other causes than volitional causes to change in nature : —
inorganic force distinct of volitional force a later to quite
late development of two correlative forces in organic and
inorganic nature — 30 x. [See primitive conceptions this
quite the world over past to the present. "Do you think we
have spirits by which we move ourselves, and the air is
left without a spirit of moving?" Seneca. Also natures
horror of a vacuum come to us from great antiquity, and
first applications of the masculine and feminine gender or
the verb will to inanimate objects: — hence burn of fire,
grow of plant and rain, rain of thunder and cloud, strike of
lightning, blow or calm of air, fall or hold of things to
earth or aggregate, and move of orbs in sky, an inference
of will humanly within them — hence a Mythology by a no
other know of cause than will mystically within us, and it
and feel applied to everything. To inanimate feel or will
here-, see "The Earth" Zendavesta a living existence pos
sessed of five grades of happy feeling or grief, and all verbs
an express or imply of will in inanimate objects. Unsus
pecting sureness of volition and feel to inanimate existence,
— 216 —

and its distributive usurpation under gods priests and divin
ers the great and fundamental error of primitive mind and
historic antiquity: — divination, a disbursement of mythic
help or advertising wonder by conjuration of sign or trick ;
priest craft, a disbursement of mythic aifl or influence by
sacrifice and prayer $. Figure later, a secondary to explain
away of primitive notions become undesirable. Notions
peculiar to primitive or ancient do lost or dimmed out, a
live or shadow of do longer than myth plain. Allegations
here unnatural, are wholly fictitious : allegations natural,
are facts or characteristics of fact. All myth, a primitive
and ancient philosophy explanatory of everything not of
their own immediate].
R 29. SPIRIT WORLD. A primitive and sincely
amended inference of a double existence of that spirit
within and without the body living and not living,- by mis
take of dream or death a spiritual going away and returning
to or about the body^ ; and characterised as that a feeling
within not a tangible but a conscious something, and that a
shadozv or image of sdf or other thing not a tangible but a
seeable something in sensation — an internal and external
feel and see of an intangible something sure. [See Spirit
World of Prof Taylors Anthropology, and that an all or
quite all primitive people,- not yet correctly understood by
our ascendant (11 a * *) inability to judge them in their
short understandings of a limited thought do have and are
founded on a wild nature,- the basis only of their remem
bered and imagined know of things primitive. [For a lively
practice and a muchly precise explanation of nature and
themselves (a ready easy talk listen and .believe)-, see our
¦ earlier accounts of primitive people in their first contacts
with white civilization, and Totemism Encyclopaedia Brit-
tanica — in mythical science, a much better informed people
than people of the now who can only say "I don't know"].
R 30. MAGAZINE CENSOR. Usually a very some
4 "Around Morlaix" (France 1915) many Celtic people yet be
lieve "that if a person meets a violent death his spirit will hover
over the place his natural time out", and "that the woods rocks"
and out of way "places are haunted by unseen spirits of various
kinds.'-' R 28. ["Old Brittany" 1916]. •
$ By myth of death a death of the body, and live of spirit a
continuance of it apart, and myth of its sustenance a spirit of
plant or animal life furnished of libation or sacrifice, the sacrificer
became a necessity and return of spirit aid to the sacrificer an
inducement of continuance and friendship already made and lo
cated — hence haunt image or idol a meeting ground of this ex-
— 217 —

how got there who reviews fool or profound subjects short
ly, knows all things by incidence- surely, and chooses that a
some policy fancy or prepossession lastly. [A change of
mind or warm up of approval for money].
R 31. CRIME. Muchly a lift of' others substance
(37 *• *) lay of alert idleness or biting avocation keen want
and short effort — escape of punishment, a cover of the
saloon, tolerated avocation, and sophistry of law *. Cheaper
and surer justice, an economy save of the people, and costly
justice or injustice, a technical juggle, keep and multiply of
the professional and their ever eating laws].
R 32. TECHNICALITY LAW. An any factoral plan
of constitution statute procedure and decision a fit or mis
fit of each other in practice current or perversion venal.
[Often a well laid" scheme of the arrogating few to dodge
exdude or filch the suffering many *. Professional dex
terity in the art, a gem of professional wealth @, and an
elaborate qualification for purposed notoriety and influence
politically venal. See trammel of law here obscure an any
legislative and corporate plot technical, and Englands mad
play of technicality in partial law and dazing ceremony. See
Macauleys England, and note dominant conceit English yet
a mad exaltation of every thing Englishly originated or
descended : — muchly connect of this-, note exalting rein
forcement of notions sort decked off in magnificent art-
plaintive relic revering ceremony and honoring ado — 'a
grand fascination revere of the past and conserve of the
old. Remedy, a discard of false notions, and rule by the
remainder — art relic ceremony and ado to be conserved
and improved to an embellishment of truth and right tri
umphantly open].
change. Continued sustenance (libation or sacrifice) clan a some
ancestral spirit note, a begin of ancestral worship : spread of clans
and forget of ancestor, a. begin and spread of god worship locally
varying. Multiplicity of gods, a mingle of many to more gods
variably resembling and specially prominent — lose out and live, a
survival of the more prominent or fortunate.
* See most of our National State and City politics legislations
executions and lets of sort now a most complete plot and slip of
lifting technicalities initiated and continued by a stealthy under
current politics the principal, and office a contract. [For its
cloven foot late-, see "The Beast and the Jungle" by Judge Ben
B Lindsey 1909, and exposures of Senatorial Wall Street etal].
@ Criminal Advocacy, muchly a darken of evidence sentiment'
or law to it an escape of criminals, and widen of criminal profits
— escape of crime here, a loosen of restraint and multiply of
wrong. [See confuse of civil law thus a great escape of justice,
and international law a caprice of this, and civil war a gigantic
shy of it]. — 218 —

R 33. AMPLE INDEBTEDNESS. An indebtedness
under a system of municipal or other superintendence that
requires a still greater indebtedness even up its "inade
quate" returns and "broad minded" superintendence
"heroically" attached, and an opportunity to "congratulate"
itself that it is not in so bad a fix of existence as others
near by, or that could be made for the worse in a possibility
of things regretably damped. See European and other
shortages in revenue thus made "adequate" to expenditure,
and the "inadequate" here in 1893 made "adequate" soon
after, and the people very /'/, adequate, and a London B 
and ilk very adequately adequate. See the hero of this now
a solicitor of pensions requite an unrequited importance and
Bell-wether influence Ex  . [An honored please of Wall
Street "Rum Romanism and Rebellion].
R 34. SOCIALISTIC COMMUNISM. An elaborated
premium for the shirk to shirk, and the willing to quit: —
an equality of consumption, and an inequality of effort ; a
soft place for the absorbent official to preach, and a menial-
be for the deluded plod to work. The whole, a reverse of
inducement motive of earn your own, to- inducement a com
pulsion (costly) or deception motive a no individual right
to an earn your own — earn, a remuneration only,- and not
a cheat or evasion whole or part to it. Proselyting field of
action here, the saloon and all other habits of life an in
ability to save or coordinate capital, and lay the fault
where it belongs at — a class of people with all their ills
of unthrift and prodigality sort legered up against society,
and cure of them social insurance and an amputation of
natural inducement,- the antipode of giant selfishness a
legalized crime of the ages. Its proselyting field of action, a
desiring ostentation and an inability to coordinate capital
without social pillage and place the "right" where it be
longs at : — namely a systematic arrogancy of right made
aught and wrong made "right", and plenty of outside fools
and sycophants to honor and defend it.
R 35. INFIDELITY: a disbelief and ignoration of
tliat a political commercial divine or other restraint nar-
rozver than official occupational recreative or sensual selfish--
ness — see Dictionary.
R36. PHILANTHROPY:—
Philanthropist: "We are here for the good of others."
Bystander: "Well, what are the others here for"
[55 f f. Note in the very nature of these two terms that
— 219 —

"here for the good of others" implies in the other term
a here not for the good of others] . *
King Hzvuy: "May I likewise presume you are provided
with counsels to profit my kingdom". @
Mencius: "Why must Your Majesty use that word
"profit" : what I am provided with are counsels of benev
olence",' etc. @ @
* R 36 SENSE in know, is an any cake of accumulating
experiences notions (11b) and say-sos of sort to it an any
rule of mind to positive negative or indeterminate see hear
feel think say or do true or false to ' fact, and better or
worse for be — 11 .\, 10. [&& Principle in free thought
here (lie, Ra), a. touchstone (7, 15 a) of Truth Right or
Justice classificatory — hence ruling notions trammel of
free thought same, is but a wilful or unwilful wrongfulness
or injustice authoritative or casual — R 4, 13, R 15].
R 37. WEE LEAFLETS. Little marts and work-shops
of receive make and dispose of potentials and wastes above
and others below without tax interest commission or of
ficialism: — a little each do and be of socialistic depend
ence and right without shirk soft place arrogation strike or
lock-out. A model for angels, an impossible for men.
[See these little cellular' communities in Botany]. *
* Now go wee leaflets and whirl your way,
To rest a season — return they say :
And bright and glossy a morn in May,
Came leafies wee again — new duties day.
Whole ages eomle, and recede away ;
Old rocks may crumble, but still you stay :
Of work unfalter, no idle-say ;
E'er true to nature,- and false no-way.
_____ S,B,T.
(co Right in rule, a profit of justice: benevolence, a give. Give,
a striking please advertisement and occupation. [The King was
right; Mencious wrong — 55].
@@ Profit, is a residue of productive effort : benevolence, is
gain unsought of effort productive : — one a care of self, one a
care of others. Benevolence, more a noise of gift care of self an
exalting sharer. [First law of life is individual effort; second law,
a direct or indirect reciprocity : third, a take of unrestored theft
robbery deception or gift — unless it be "thanks the slightest
easiest or readiest recompense"],

— 220 —

INDEX.
Wear and Tear of Words  R 1
Of Cure a Coincidence  R 2
Of Placing in Volition  R 3
Of Ruling Impression  R 4
Divine Healing.  R 5
Individual Equality  R 6
Equitable and Inequitable Relations  R 7
Of Exparte Tyranny  R 8
Rights Lawful  R 9
Elementary Evolution  R 10
God an Etherial Cause  R 11
Mission Weal et al and Cultivated Want  R 12
Prepossession  R 13
Willful Distraction  R 14
Partiality  R 15
Say-So  R 16
Tariff for Men and Free Trade  R 17
Belief  R 18
Crowning Altruism  :  R 19
Political Whats  R 20
Political Morality  R 21
Ownership Everybody  R 22
Some Light  R 23
Some Things  R 23n
Common Sense and Dissembling Mathematics  R 24
Common Sense and Dissembling Philosophy  R 25
Consciousness  -  R 26
Dissembled Know  R 27
Spiritual Physics  ... R 28
Spirit World  R 29
Magazine Censor  R 30
Crime  R31
Technicality Law  R 32
Ample Indebtedness  R 33
Socialistic Communism  R 34
Infidelity  R 35
Philanthropy  R 36
Sense  *R 36
Wee Leaflets  R 37

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