Chapter XV: {574} (5)

[542] Porphyry: “Of Sacrifices to Gods and Dæmons,” chap. ii.

[543] Ibid.

[544] Iamblichus: “De Mysteriis Egyptorum.”

[545] Ibid.: “On the Difference between the Dæmons, the Souls, etc.”

[546] Du Potet: “La Magie Devoilée.”

[547] We wonder if Father Felix is prepared to include St. Augustine, Lactantius, and Bede in this category?

[548] For instance, Copernicus, Bruno, and Galileo? For further particulars see the “Index Expurgatorius.” Verily, wise are such popular sayings, as that, “Boldness carries off cities at one shout.”

[549] This statement, neither Herbert Spencer nor Huxley will be likely to traverse. But Father Felix seems insensible of his own debt to science; if he had said this in February, 1600, he might have shared the fate of poor Bruno.

[550] “Le Mystère et la Science,” conferences, P. Felix de Notre Dame; des Mousseaux: “Hauts Phen. Magie.”

[551] Damascius, in the “Theogony,” calls it _Dis_, “the disposer of all things.” Cory: “Ancient Fragments,” p. 314.

[552] Plato: “Timæus.”

[553] “Suidas: v. Tyrrhenia.”

[554] The reader will understand that by “years” is meant “ages,” not mere periods of twelve lunar months each.

[555] See the Greek translation by Philo Byblius.

[556] Cory: “Ancient Fragments.”

[557] We give the spelling and words of this Kabalist who lived and published his works in the seventeenth century. Generally he is considered as one of the most famous alchemists among the Hermetic philosophers.

[558] The most positive of materialistic philosophers agree that all that exists was evolved from ether; hence, air, water, earth, and fire, the four primordial elements must also proceed from ether and chaos the first _Duad_; all the imponderables, whether now known or unknown, proceed from the same source. Now, if there is a spiritual essence in matter, and that essence forces it to shape itself into millions of individual forms, why is it illogical to assert that each of these spiritual kingdoms in nature is peopled with beings evolved out of its own material? Chemistry teaches us that in man’s body there are air, water, earth, and heat, or fire—_air_ is present in its components; _water_ in the secretions; _earth_ in the inorganic constituents; and _fire_ in the animal heat. The Kabalist knows by experience that an elemental spirit contains only one, and that each one of the four kingdoms has its own peculiar elemental spirits; man being higher than they, the law of evolution finds its illustration in the combination of all four in him.

[559] Görres: “Mystique,” lib. iii., p. 63.

[560] The ancients called “the soul” the spirits of bad people; the soul was the _larva_ and _lemure_. Good human spirits became gods.

[561] Porphyry: “De Sacrificiis.” Chapter on the true Cultus.

[562] “Mysteries of the Egyptians.”

[563] Second century, A.D. “Du Dieu de Socrate,” Apul. class., pp. 143-145.

[564] “Eastern Monachism,” p. 9.

[565] “Decline and Fall of the Roman Empire,” iv. 385.

[566] Hardy: “Manual of Buddhism;” Dunlap: “The World’s Religions.”

[567] Lemprière (“Classical Dictionary,” art. “Pythagoras”) says that “there is great reason to suspect the truth of the whole narrative of Pythagoras’ journey into India,” and concludes by saying that this philosopher had never seen either Gymnosophists or their country. If this be so, how account for the doctrine of the metempsychosis of Pythagoras, which is far more that of the Hindu in its details than the Egyptian? But, above all, how account for the fact that the name MONAS, applied by him to the First Cause, is the identical appellation given to that Being in the Sanscrit tongue? In 1792-7, when Lemprière’s “Dictionary” appeared, the Sanscrit was, we may say, utterly unknown; Dr. Haug’s translation of the “Aitareya Brahmana” (“Rig-Vedas”), in which this word occurs, was published only about _twenty_ years ago, and until that valuable addition to the literature of archaic ages was completed, and the precise age of the “Aitareya” now fixed by Haug at 2000-2400 B.C.—was a mystery, it might be suggested, as in the case of Christian symbols, that the Hindus _borrowed_ it from Pythagoras. But now, unless philology can show it to be a “coincidence,” and that the word _Monas_ is not the same in its minutest definitions, we have a right to assert that Pythagoras was in India, and that it was the Gymnosophists who instructed him in his metaphysical theology. The fact alone that “Sanscrit, as compared with Greek and Latin, is an elder sister,” as Max Müller shows, is not sufficient to account for the perfect identity of the Sanscrit and Greek words MONAS, in their most metaphysical, abstruse sense. The Sanscrit word Deva (god) has become the Latin _deus_, and points to a common source; but we see in the Zoroastrian “Zend-Avesta” the same word, meaning diametrically the opposite, and becoming _daêva_, or evil spirit, from which comes the word _devil_.

[568] Haug: “Aitareya Brahmanam.”

[569] Ibid.

[570] Berosus: fragment preserved by Alex. Polyhostor; Cory: “Of the Cosmogony and the Deluge.”

[571] Some writer has employed a most felicitous expression in describing the majesty of the Hindu archaic monuments, and the exquisite finish of their sculpture. “They built,” says he, “like giants, and finished like jewelers.”

[572] “Anatomie Cerebrale,” Malacorne, Milan.

[573] Psellus, 6, Plet. 2; Cory: “Chaldean Oracles.”

[574] See “Lecture on the Vedas.”

[575] In order to avoid being contradicted by some spiritualists we give verbatim the language in question, as a specimen of the unreliability of the oracular utterances of certain “spirits.” Let them be human or elemental, but spirits capable of such effrontery may well be regarded by occultists as anything but safe guides in philosophy, exact science, or ethics. “It will be remembered,” says Mrs. Cora V. Tappan, in a public discourse upon the “History of Occultism and its Relations to Spiritualism” (see “Banner of Light,” Aug. 26, 1876), “that the ancient word witchcraft, or the exercise of it, was forbidden among the Hebrews. The translation is that no witch should be allowed to live. That has been supposed to be the literal interpretation; and acting upon that, your very pious and devout ancestors put to death, without adequate testimony, numbers of very intelligent, wise, and sincere persons, under the condemnation of witchcraft. It has now turned out that the interpretation or translation should be, that no witches should be allowed to obtain a living by the practice of their art. That is, it should not be made a profession.” May we be so bold as to inquire of the celebrated speaker, through _whom or according to what_ authority such a thing has ever _turned out_?

[576] Mr. Cromwell F. Varley, the well-known electrician of the Atlantic Cable Company, communicates the result of his observations, in the course of a debate at the Psychological Society of Great Britain, which is reported in the “Spiritualist” (London, April 14, 1876, pp. 174, 175). He thought that the effect of free nitric acid in the atmosphere was able to drive away what he calls “unpleasant spirits.” He thought that those who were troubled by unpleasant spirits at home, would find relief by pouring one ounce of vitriol upon two ounces of finely-powdered nitre in a saucer and putting the mixture under the bed. Here is a scientist, whose reputation extends over two continents, who gives a recipe to drive away bad spirits. And yet the general public mocks as a “_superstition_” the herbs and incenses employed by Hindus, Chinese, Africans, and other races to accomplish the self-same purpose.

[577] “Art-Magic,” p. 97.

[578] This phantom is called _Scin Lecca_. See Bulwer-Lytton’s “Strange Story.”

[579] In the Strasbourg edition of his works (1603), Paracelsus writes of the wonderful _magical_ power of man’s spirit. “It is possible,” he says, “that my spirit, without the help of the body, and through a fiery will alone, and without a sword, can stab and wound others. It is also possible that I can bring the spirit of my adversary into an image, and then double him up and lame him ... the exertion of will is a great point in medicine.... Every imagination of man comes through the heart, for this is the sun of the microcosm, and out of the microcosm proceeds the imagination into the great world (universal ether) ... the imagination of man is a seed which is _material_.” (Our atomical modern scientists have proved it; see Babbage and Professor Jevons.) “Fixed thought is also a means to an end. The magical is a great _concealed wisdom_, and reason is a great public foolishness. No armor protects against magic, for it injures the _inward_ spirit of life.”

[580] “Salem Witchcraft; With an Account of Salem Village,” by C. W. Upham.

[581] “Odyssey,” A. 82.

[582] “Æneid,” book vi., 260.

[583] “De Dæmon,” cap. “Quomodo dæm occupent.”

[584] Numquid dæmonum corpora pulsari possunt? Possunt sane, atque dolere solido quodam _percussa_ corpore.

[585] Ubi secatur, mox in se iterum recreatur et coalescit ... dictu velocius dæmoni cus spiritus in se revertitor.

[586] A magistrate of the district.

[587] This appalling circumstance was authenticated by the Prefect of the city, and the Proconsul of the Province laid the report before the Emperor. The story is modestly related by Mrs. Catherine Crowe (see “Night-Side of Nature,” p. 335).

[588] Pliny, xxx., 1.

[589] T. Wright, M.A., F.S.A., etc.: “Sorcery and Magic,” vol. iii.

[590] “Art-Magic,” pp. 159, 160.

[591] “Art-Magic,” p. 28.

[592] Fakir, beggar.

[593] A juggler so called.

[594] “Mœurs et Pratiques des Demons.”

[595] “Histoire du Merveilleux dans les Temps Modernes,” vol. ii., p. 262.

[596] Ibid.

[597] Ibid., p. 265.

[598] Ibid., pp. 267, 401, 402.

[599] Ibid., pp. 266, etc., 400.

[600] Ibid., p. 403.

[601] “Histoire du Merveilleux,” vol. i., p. 397.

[602] Ibid., pp. 26-27.

[603] Ibid., p. 238.

[604] Des Mousseaux: “Magie au XIXme Siècle,” p. 452.

[605] Hume: “Philosophical Essays,” p. 195.

[606] “Histoire du Merveilleux,” p. 401.

[607] Ibid.

[608] Ibid., vol. ii., pp. 410, 411.

[609] Ibid., p. 407.

[610] Villecroze: “Le Docteur H. d’Alger,” 19 Mars, 1861. Pierrart: vol. iv., pp. 254-257.

[611] Bruce: “Travels to Discover the Sources of the Nile,” vol. x., pp. 402-447; Hasselquist: “Voyage in the Levant,” vol. i., pp. 92-100; Lemprière: “Voyage dans l’Empire de Maroc, etc., en 1790,” pp. 42-43.

[612] Salverte: “La Philosophie de la Magie. De l’Influence sur les Animaux,” vol. i.

[613] Thibaut de Chanvallon: “Voyage à la Martinique.”

[614] Salverte: “Philosophy of Magic.”

[615] Forbes: “Oriental Memoirs,” vol. i., p. 44; vol. ii., p. 387.

[616] Stedmann: “Voyage in Surinam,” vol. iii., pp. 64, 65.

[617] See “Edinburgh Review,” vol. lxxx., p. 428, etc.

[618] Elam: “A Physician’s Problems,” p. 25.

[619] The “Immortality of the Soul,” by Henry More. Fellow of Christ’s College, Cambridge.

[620] D^r H. More: “Immortality of the Soul,” p. 393.

[621] “Transactions of the Medical Society of N. Y.,” 1865-6-7.

[622] “Dublin Quarterly Journal of Medical Science,” vol. xv., p. 263, 1853.

[623] “Recherches d’Anatomie transcendante et Pathologique, etc.,” Paris, 1832.

[624] “Silliman’s Journal of Science and Art,” vol. x., p. 48.

[625] “Precis Elementaire de Physiologie,” p. 520.

[626] Ibid., p. 521.

[627] “Dogme et Rituel de la Haute Magie,” p. 175.

[628] “Transactions of Medical Society, etc.,” p. 246.

[629] Fournié: “Physiologie du Système Nerveux, Cerebro-spinal,” Paris, 1872.

[630] Ibid.

[631] “Night-Side of Nature,” by Catherine Crowe, p. 434, _et seq._

[632] Henry More: “Immortality of the Soul,” p. 399.

[633] By the word _soul_, neither Demokritus nor the other philosophers understood the _nous_ or _pneuma_, the divine _immaterial_ soul, but the _psychè_, or astral body; that which Plato always terms the second _mortal_ soul.

[634] Balfour Stewart, LL.D., F.R.S.: “The Conservation of Energy,” p. 133.

[635] Fournié: “Physiologie du Système Nerveux,” p. 16.

[636] “A System of Logic.” Eighth ed., 1872, vol. ii., p. 165.

[637] Draper: “Conflict between Religion and Science,” p. 22.

[638] Edward L. Youmans, M.D.; “A Class-book of Chemistry,” p. 4.

[639] Sprengel, in his “History of Medicine,” makes Van Helmont appear as if disgusted with the charlatanry and ignorant presumption of Paracelsus. “The works of this latter,” says Sprengel, “which he (Van Helmont) had attentively read, aroused in him the spirit of reformation; but they alone did not suffice for him, because his erudition and judgment were infinitely superior to those of that author, and he _despised_ this _made egoist_, this ignorant and ridiculous vagabond, who often seemed to have fallen into insanity.” This assertion is perfectly false. We have the writings of Helmont himself to refute it. In the well-known dispute between two writers, Goclenius, a professor in Marburg, who supported the great efficacy of the sympathetic salve discovered by Paracelsus, for the cure of every wound, and Father Robert, a Jesuit, who condemned all these cures, as he attributed them to the Devil. Van Helmont undertook to settle the dispute. The reason he gave for interfering was that all such disputes “affected Paracelsus as their discoverer and _himself as his disciple_” (see “De Magnetica Vulner.,” and l. c., p. 705).

[640] Demokritus said that, as from nothing, nothing could be produced, so there was not anything that could ever be reduced _to nothing_.

[641] J. Le Conte: “Correlation of Vital with Chemical and Physical Forces,” appendix.

[642] The date is incorrect; it should be 1784.

[643] Ecclesiastes i. 10.

[644] Ibid., i. 6.

[645] Ibid., i. 7.

[646] Siljeström: “Minnesfest öfver Berzelius,” p. 79.

[647] “Séance de l’Academie de Paris,” 13 Août, 1807.

[648] Mollien: “Voyage dans l’interieur de l’Afrique,” tome ii., p. 210.

[649] “The Popular Science Monthly,” May, 1876, p. 110.

[650] Malte-Brun, pp. 372, 373; Herodotus.

[651] “The Popular Science Monthly,” Dec., 1874, p. 252, New York.

[652] The “Periplus of Hanno.”

[653] The original was suspended in the temple of Saturn, at Carthage. Falconer gave two dissertations on it, and agrees with Bougainville in referring it to the sixth century before the Christian era. See Cory’s “Ancient Fragments.”

[654] Professor Jowett.

[655] “On the Atlantic Island (from Marcellus) Ethiopic History.”

[656] “Alchemy, or the Hermetic Philosophy.”

[657] See “Revue Encyclopédique,” vol. xxxiii., p. 676.

[658] “Bulletin de la Soc. Geograph,” vol. vi., pp. 209-220.

[659] See “Revue Encyclopédique,” vols. xxxiii. and xxxiv., pp. 676-395.

[660] Porphyry: “Epistola ad Anebo., ap. Euseb. Præp. Evangel,” v. 10; Iamblichus: “De Mysteriis Ægypt.; “Porphyrii: “Epistola ad Anebonem Ægyptium.”

[661] “Porphyry,” says the “Classical Dictionary” of Lemprière, “was a man of universal information, and, according to the testimony of the ancients, he excelled his contemporaries in the knowledge of history, mathematics, music, and _philosophy_.”

[662] “On the Scientific Use of the Imagination.”

[663] Epes Sargent. See his pamphlet, “Does Matter do it All?”

[664] In his “Essay on Classification” (sect. xvii., pp. 97-99), Louis Agassiz, the great zoölogist, remarks: “Most of the arguments in favor of the immortality of man apply equally to the permanency of this principle in other living beings. May I not add that a future life in which man would be deprived of that great source of enjoyment and intellectual and moral improvement, which results from the contemplation of the harmonies of an organic world would involve a lamentable loss? And may we not look to a spiritual concert of the combined worlds and _all_ their inhabitants in the presence of their creator as the highest conception of paradise?”

[665] “Diog. in Vita.”

[666] See the works of Robertus de Fluctibus; and the “Rosicrucians,” by Hargrave Jennings.

[667] Professor B. Stewart: “Conservation of Energy.”

[668] Cabanis: “Histoire de la Medecine.”

[669] “De Vatibus in Problemate,” sect. 21.

[670] See Max Müller: “The Meaning of Nirvana.”

[671] “The Lankâvatâra,” transl. by Burnouf, p. 514.

[672] “Classical Dictionary.”

[673] See Cabanis, “Histoire de la Medecine.”

[674] “Le Lotus de la bonne Loi,” by E. Burnouf, translated from the Sanscrit.

[675] “Cosmos,” vol. iii., part i., p. 168.

[676] “Lecture on the Vedas.”

[677] “The Classical Journal,” vol. iv., pp. 107, 348.

[678] See “Mosheim.”

[679] “New Platonism and Alchemy.”

[680] Origen: “Contra Celsum.”

[681] “Fatti relativi al Mesmerismo,” pp. 88, 93, 1842.

[682] “Leonard de Vair,” l. ii., ch. ii.; “La Magie au 19me Siècle,” p. 332.

[683] “The Tinnevelly Shanars,” p. 43.

[684] Pierart: “Revue Spiritualiste,” chapter on “Vampirism.”

[685] Maimonides: “Abodah Sarab,” 12 Absh, 11 Abth.

[686] Pierart: “Revue Spiritualiste.”

[687] Dr. Pierart: “Revue Spiritualiste,” vol. iv., p. 104.

[688] See “Hauts Phen.,” p. 199.

[689] “Huetiana,” p. 81.

[690] Dom Calmet: “Apparitions,” etc. Paris, 1751, vol. ii., p. 47; “Hauts Phen. de la Magie,” 195.

[691] “Hauts Phen.,” p. 196.

[692] Ibid.

[693] See the same sworn testimony in official documents: “De l’Inspir. des Camis,” H. Blanc, 1859. Plon, Paris.

[694] Dom Calmet: “Apparit.,” vol. ii., chap, xliv., p. 212.

[695] Pierart: “Revue Spiritualiste,” vol. iv., p. 104.

[696] “Sadducismus Triumphatus,” vol. ii., p. 70.

[697] Görres: “Complete Works,” vol. iii., ch. vii., p. 132.

[698] “Ashes to Ashes,” London: Daldy, Isbister & Co., 1875.

[699] The author refers all those who may doubt such statements to G. A. Walker’s “Gatherings from Graveyards,” pp. 84-193, 194, etc.

[700] Horst: “Zauber Bibliothek,” vol. v., p. 52.

[701] See Eliphas Levi: “La Science des Esprits.”

[702] Henry Maudsley: “Body and Mind.”

[703] Josiah Cooke, Jr.: “The New Chemistry.”

[704] Henry Maudsley: “The Limits of Philosophical Inquiry,” p. 266.

[705] “Scientific American,” August 12, 1868.

[706] Le Conte: “Correlation of Vital with Chemical and Physical Forces.”

[707] The wood-apple.

[708] Incorrect; the Hindustani word for monkey is _rūkh-charhä_. Probably _chokra_, a little native servant is meant.

[709] “Book of Ser Marco Polo,” vol. i., pp. 306, 307.

[710] Delrio: “Disquis. Magic,” pp. 34, 100.

[711] Col. H. Yule: “The Book of Ser Marco Polo,” vol. i., p. 308.

[712] Edward Melton: “Engelsh Edelmans, Zeldzaame en Geden Kwaardige Zee en Land Reizen, etc.,” p. 468. Amsterdam, 1702.

[713] “Memoirs of the Emperor Jahangire,” pp. 99, 102.

[714] J. Hughes Bennett: “Text Book of Physiology,” Lippincott’s American Edition, pp. 37-50.

[715] “Curiosités Inouïes.”

[716] “Thoughts on the Birth and Generation of Things.”

[717] C. Crowe: “Night-Side of Nature,” p. 111.

[718] Pliny: “Hist. Nat.,” vii., c. 52; and Plutarch: “Discourse concerning Socrates’ Dæmon,” 22.

[719] “De Res. Var.,” v. iii., i., viii., c. 43. Plutarch: “Discourse concerning Socrates’ Dæmon,” 22.

[720] Nasse: “Zeitschrift fur Psychische Aerzte,” 1820.

[721] Osborne: “Camp and Court of Rundjit Singh;” Braid: “On France.”

[722] Mrs. Catherine Crowe, in her “Night-Side of Nature,” p. 118, gives us the particulars of a similar burial of a fakir, in the presence of General Ventura, together with the Maharajah, and many of his Sirdars. The political agent at Loodhiana was “present when he was disinterred, ten months after he had been buried.” The coffin, or box, containing the fakir “being buried in a vault, the earth was thrown over it and trod down, after which a crop of barley was sown on the spot, and sentries placed to watch it. The Maharajah, however, was so skeptical that in spite of all these precautions, he had him, twice in the ten months, dug up and examined, and each time he was found to be _exactly in the same state_ as when they had shut him up.”

[723] Todd: Appendix to “Occult Science,” vol. i.

[724] “A Cornel. Cels.,” lib. ii., cap. vi.

[725] “Hist. Nat.,” lib. vii., cap. lii.

[726] “Morning Herald,” July 21, 1836.

[727] “La Science des Esprits.”

[728] “Vit. Apollon. Tyan.,” lib. iv., ch. xvi.

[729] Salverte: “Sciences Occultes,” vol. ii.

[730] “La Science des Esprits.”

[731] It would be beneficial to humanity were our modern physicians possessed of the same inestimable faculty; for then we would have on record less horrid deaths _after_ inhumation. Mrs. Catherine Crowe, in the “Night-Side of Nature,” records in the chapter on “Cases of Trances” _five_ such cases, in England alone, and during the present century. Among them is Dr. Walker of Dublin and a Mr. S——, whose stepmother was accused of poisoning him, and who, upon being disinterred, was found lying on his face.

[732] A. Wilder: “Neo-platonism and Alchemy.”

[733] Iamblichus was the founder of the Neo-platonic theurgy.

[734] See the “Sketch of the Eclectic Philosophy of the Alexandrian School.”

[735] See “Medium and Daybreak,” July 7, 1876, p. 428.

[736] In Volume II., we will distinctly prove that the _Old Testament_ mentions the worship of more than one god by the Israelites. The El-Shadi of Abraham and Jacob was not the Jehovah of Moses, or the Lord God worshipped by them for forty years in the wilderness. And the God of Hosts of Amos is not, if we are to believe his own words, the Mosaic God, the Sinaïtic deity, for this is what we read: “I hate, I despise your feast-days ... your meat-offerings, I will not accept them.... Have ye offered unto _me_ sacrifices and offerings in the wilderness forty years, O house of Israel?... No, but _ye have borne the tabernacle of your Moloch and Chiun_ (Saturn), your images, the star of your god, which ye made to yourselves.... Therefore, will I cause you to go into captivity ... saith the _Lord, whose name is The God of hosts_” (Amos v. 21-27).

[737] Chapter xviii.

[738] This word “_up_” from the spirit of a prophet whose abode ought certainly to be in heaven and who therefore ought to have said “to bring me down,” is very suggestive in itself to a Christian, who locates paradise and hell at two opposite points.

[739] Ezekiel iii. 12-14.

[740] William Howitt: “History of the Supernatural,” vol. ii., ch. i.

[741] Lib. i., Sat. 8.

[742] Porphyry: “Of Sacrifices.”

[743] Genesis xviii. i.

[744] Daniel x. 8.

[745] 1 Samuel, x. 6.

[746] Gospel according to John vii. 20.

[747] Our informant, who was an eye-witness, is Mr. N—— ff of St. Petersburg, who was attached to the flag-ship _Almaz_, if we are not mistaken.

[748] “What forces were in operation to cause this oscillation of the newspaper?” asks J. W. Phelps, who quotes the case—“These were the rapid upward motion of heated air, the downward motion of cold air, the translatory motion of the surface breeze, and the circular motion of the whirlwind. But how could these combine so as to produce the oscillation?” (Lecture on “Force Electrically Explained.”)

[749] “Revue des Deux Mondes,” p. 414, 1858.

[750] “Conservation of Energy,” p. 140.

[751] Eugenius Philalethes.

[752] “Book of Ser Marco Polo,” vol. i., p. 215.

[753] See “Sage’s Dictionnaire des Tissus,” vol. ii., pp. 1-12.

[754] “Book of Ser Marco Polo,” vol. i., p. 230.

[755] “Alchemy, or the Hermetic Philosophy,” p. 25.

[756] See Plutarch: “Symposiacs,” viii. 2. “Diogenianas began and said: ‘Let us admit Plato to the conference and inquire upon what account he says—supposing it to be his sentence—that _God always plays the geometer_.‘ I said: ‘This sentence was not plainly set down in any of his books; yet there are good arguments that it is his, and it is very much like his expression.’ Tyndares presently subjoined: ‘He praises geometry as a science that takes off men from sensible objects, and makes them apply themselves to the intelligible and Eternal Nature—the contemplation of which is the end of philosophy, as a view of the mysteries of initiation into holy rites.’”

[757] Prof. Ed. L. Youmans: “Descriptive Chemistry.”

[758] In ancient nations the Deity was a trine supplemented by a goddess—the _arba-Ih_, or fourfold God.

[759] Josiah Cooke: “The New Chemistry.”

[760] Prof. Sterry Hunt’s theory of metalliferous deposits contradicts this; but is it right?

[761] Peisse: “La Médecine et les Médecins,” vol. i., pp. 59, 283.

[762] “The Conservation of Energy.”

[763] Ibid., p. 136.

[764] Extracts from Robertus di Fluctibus in “The Rosicrucians.”

[765] “Philopseud.”

[766] Diog. Laert. in “Demokrit. Vitæ.”

[767] “Satyric. Vitrus D. Architect,” lib. ix., cap. iii.

[768] Pliny: “Hist. Nat.”

[769] “Conflict between Religion and Science.”

[770] “Book of Ser Marco Polo,” vol. i., pp. 133-135.

[771] “Dionysius of Halicarnassus.”

[772] See vol. ii., chap. 8.

[773] J. M. Peebles: “Around the World.“

[774] John Fiske: ” The North American Review,” art. The Laws of History, July 1869.

[775] J. M. Peebles: “Around the World.”

[776] Savary: “Letters on Egypt,” vol. ii., p. 67. London, 1786.

[777] John Fiske: “North American Review,” art. The Laws of History, July, 1869.

[778] Sir G. C. Lewis: “Astronomy of the Ancients.”

[779] J. Fiske: “North American Review,” art. The Laws of History.

[780] We shall attempt to demonstrate in Vol. II., chapter viii., that the ancient Æthiopians were never a Hamitic race.

[781] Servius: “Virgil,” Eclog. vi., v. 42.

[782] Ovid: “Fast.,” lib. iii., v. 285-346.

[783] “Titus Livius,” lib. i., cap. xxxi.

[784] Pliny: “Hist. Nat.,” lib. ii., cap. liii.

[785] Lucius: “Piso;” Pliny: “Hist. Nat.,” lib. xxviii., c. ii.

[786] “Columella,” lib. x., vers. 346, etc.

[787] See “Notice sur les Travaux de l’Academie du Gard,” part i., pp. 304-314, by la Boissière.

[788] “Bell. Jud. adv. Roman,” lib. v., cap. xiv.

[789] “Magasin Scientifique de Goëthingen,” 3me. année, 5me. cahier.

[790] “Ammian. Marcel.,” lib. xxiii., cap. vi.

[791] “Oupnek-hat,” Brahman xi.

[792] “Ktesias, in India ap. Photum.,” Bibl. Cod. lxxii.

[793] Buffon: “Histoire Naturelle des Mineraux,” 6me Mem., art. ii.

[794] “Egypt’s Place in Universal History,” vol. iv., p. 462.

[795] “Archæologia,” vol. xv., p. 320.

[796] Lib. ii., c. 50.

[797] Galen: “De Composit. Medec.,” lib. v.

[798] “Ancient Fragments:” see chapter on the Early Kings of Egypt.

[799] “Pliny,” lib. vii., c. 56.

[800] Jablonski: “Pantheon Ægypti.,” ii., Proleg. 10.

[801] Cicero: “De Divinatione.”

[802] “Telegraphic Journal,” art. Scientific Prophecy.

[803] Professor Albrecht Müller: “The First Traces of Man in Europe.” Says the author: “And this bronze age reaches to _and overlaps_ the beginning of the historic period in some countries, and so includes the great epochs of the Assyrian and Egyptian Empires, _B.C. circa_ 1500, and the earlier eras of the next succeeding age of iron.”

[804] “Conflict between Religion and Science,” chap. i.

[805] Psellus: “Chaldean Oracles,” 4, cxliv.

[806] Psellus: “Zoroast. Oracles,” 4.

[807] Proctor: “Saturn and the Sabbath of the Jews,” p. 309.

[808] Dioscorides: “Περι Ὑλης Ιατρικῆς,” lib. v., cap. clviii.

[809] Pliny: “Histoire Naturelle,” lib. xxxviii., cap. vii.

[810] Le P. Paulin de St. Barthelemi: “Voyage aux Indes Orientales,” vol. i., p. 358.

[811] Max Müller, Professor Wilson, and H. J. Bushby, with several other Sanscrit students, prove that “Oriental scholars, both native and European, have shown that the rite of widow-burning was not only unsanctionable but imperatively forbidden by the earliest and most authoritative Hindu Scriptures” (“Widow-burning,” p. 21). See Max Müller’s “Comparative Mythology.” “Professor Wilson,” says Max Müller, “was the first to point out the falsification of the text and the change of ‘_yonim agre_’ into ‘_yonim agne_’ (womb of fire).... According to the hymns of the ‘Rig-Veda,’ and the Vaidic ceremonial contained in the ‘Grihya-Sûtras,’ the wife accompanies the corpse of the husband to the funeral pile, but she is there addressed with a verse taken from the ‘Rig-Veda,’ and ordered to leave her husband, and to return to the world of the living” (“Comparative Mythology,” p. 35).

[812] Hence the story that Moses fabricated there the serpent or seraph of brass which the Israelites worshipped till the reign of Hezekiah.

[813] A. Gell: “Noet. Attic.,” lib. x., cap. xiii.

[814] Such is _not_ our opinion. They were probably built by the Atlantians.

[815] “Incidents of Travel in Central America, Chiapas, and Yucatan,” vol. ii., p. 457.

[816] Max Müller: “Chips from a German Workshop,” vol. ii., p. 269.

[817] Max Müller: “Popol-Vuh,” p. 327.

[818] Why not to the sacrifices of men in ancient worship?

[819] “Odyssey,” xii. 71.

[820] “Chips from a German Workshop,” p. 268.

[821] Villemarque, Member of the Institute. Vol. lx.; “Collect et Nouvelle Serie,” 24, p. 570, 1863; “Poesie des Cloitres Celtiques.”

[822] “Archæol.,” vol. xxv., p. 220. London.

[823] “Archæol.,” vol. xxv., p. 292. London.

[824] Brasseur de Bourbourg: “Cartas,” p. 52.

[825] See Stephens: “Travels in Central America,” etc.

[826] “Cartas,” 53, 7-62.

[827] “Die Phönizier,” 70.

[828] See Sanchoniaton in “Eusebius,” Pr. Ev. 36; Genesis xiv.

[829] “Archæological Society of the Antiquaries of London,” vol. xxv., p. 220.

[830] “Cartas,” 51.

[831] “Hauts Phénomenes de la Magie,” 50.

[832] Genesis xlix.

[833] Dunlap, in his introduction to “SOD, the Mysteries of Adonis,” explains the word “Sod,” as _Arcanum_; religious mystery on the authority of Shindler’s “Penteglott” (1201). “The SECRET of the Lord is with them that fear Him,” says Psalm xxv. 14. This is a mistranslation of the Christians, for it ought to read “_Sod_ Ihoh (the mysteries of Iohoh) are for _those who fear Him_” (Dunlap: “Mysteries of Adonis,” xi.). “Al (El) is terrible in the great Sod of the _Kedeshim_ (the priests, the holy, the _Initiated_), Psalm lxxxix. 7” (_Ibid._).

[834] “The members of the _priest-colleges_ were called _Sodales_,” says Freund’s “Latin Lexicon” (iv. 448). “SODALITIES were constituted in the Idæan Mysteries of the MIGHTY MOTHER,” writes Cicero (“De Senectute,” 13); Dunlap: “Mysteries of Adonis.”

[835] See Wilkinson: “Ancient Egyptians,” vol. v., p. 65.

[836] Brasseur de Bourbourg: “Mexique,” pp. 135-574.

[837] “Catholic World,” N. Y., January, 1877: Article Nagualism, Voodooism, etc.

[838] In “Hesiod,” Zeus creates his _third_ race of men out of ash-trees. In “Popol-Vuh,” we are told the _third_ race of men is created out of the tree “tzite,” and women are made from the marrow of a reed which was called “sibac.” This also is a strange coincidence.

[839] “Popol-Vuh,” reviewed by Max Müller.

[840] Frank Vincent, Jun.: “The Land of the White Elephant,” p. 209.

[841] The Hanoumā is over three feet tall, and black as a coal. The _Ramayana_, giving the biography of this sacred monkey, relates that Hanoumā was formerly a powerful chieftain, who being the greatest friend of Rama, helped him to find his wife, Sithâ, who had been carried off to Ceylon by Râvana, the mighty king of the giants. After numerous adventures Hanoumā was caught by the latter, while visiting the city of the giant as Rama’s spy. For this crime Râvana had the poor Hanoumā’s tail oiled and set on fire, and it was in extinguishing it that the monkey-god became so black in the face that neither himself nor his posterity could ever get rid of the color. If we have to believe Hindu legends this same Hanoumā was the _progenitor_ of the Europeans; a tradition which, though strictly Darwinian, hence, scientific, is by no means flattering to us. The legend states that for services rendered, Rama, the hero and demi-god, gave in marriage to the monkey-warriors of his army the daughters of the giants of Ceylon—the Bâkshasas—and granted them, moreover, as a dowry, all western parts of the world. Repairing thence, the monkeys and their giant-wives lived happily and had a number of descendants. The latter are the present Europeans. Dravidian words are found in Western Europe, indicating that there was an original unity of race and language between the populations. May it not be a hint that the traditions are akin, of elfin and kobold races in Europe, and monkeys, actually cognate with them in Hindustan?

[842] “Incidents of Travels in Central America, etc.,” vol. i., p. 105.

[843] They stand no more, for the obelisk alone was removed to Paris.

[844] See “The Land of the White Elephant,” p. 221.

[845] The President of the Royal Geographical Society of Berlin.

[846] “The Land of the White Elephant,” p. 215.

[847] The Phœnician Dido is the feminine of David דוד , דידו. Under the name of Astartè, she led the Phœnician colonies, and her image was on the prow of their ships. But David and Saul are names belonging to Afghanistan also.

[848] (Prof. A. Wilder.) This archæologist says: “I regard the Æthiopian, Cushite and Hamitic races as the building and artistic race who worshipped Baal (Siva), or Bel—made temples, grottos, pyramids, and used a language of peculiar type. Rawlinson derives that language from the _Turanians_ in Hindustan.”

[849] Prof. A. Wilder among others.

[850] See Martin Haug’s translation: “The Aytareya Brahmanam.“

[851] Judges xvii.-xviii., etc.

[852] The Zendic _H_ is _S_ in India. Thus Hapta is Sapta; _Hindu_ is _Sindhaya_. (A. Wilder.) ” ... the _S_ continually softens to _H_ from Greece to Calcutta, from the Caucasus to Egypt,” says Dunlap. Therefore the letters _K_, _H_, and _S_ are interchangeable.

[853] Guignant: “Op. cit.,” vol. i., p. 167.

[854] “Incidents of Travel in Central America, etc.”

[855] See Paul to the Galatians, iv. 24, and Gospel according to Matthew, xiii. 10-15.

[856] A. Wilder says that “Gan-duniyas,” is a name of Babylonia.

[857] The appropriate definition of the name “Turanian” is, any ethnic family that ethnologists know nothing about.

[858] See Berosus and Sanchoniathon: Cory’s “Ancient Fragments:” Movers and others.

[859] Movers, 86.

[860] Ibid.

[861] Sanchon.: in Cory’s “Fragments,” p. 14.

[862] In an old Brahmanical book called the “Prophecies,” by Ramatsariar, as well as in the Southern MSS. in the legend of Christna, the latter gives nearly word for word the first two chapters of Genesis. He recounts the creation of man—whom he calls _Adima_, in Sanscrit, the ‘first man’—and the first woman is called _Heva_, that which completes life. According to Louis Jacolliot (“La Bible dans l’Inde”), Christna existed, and his legend was written, over 3,000 years B. C.

[863] _Adah_ in Hebrew is גן־עדן, and Eden, אלהים. The first is a woman’s name; the second the designation of a country. They are closely related to each other; but hardly to Adam and Akkad—כתנות צור, which are spelled with aleph.

[864] The two words answer to the terms, _Macroprosopos_, or macrocosm—the absolute and boundless, and the _Microprosopos_ of the “Kabala,” the “short face,” or the microcosm—the finite and conditioned. It is not translated; nor is it likely to be. The Thibetean monks say that it is the real “Sutrâs.” Some Buddhists believe that Buddha was, in a previous existence, Kapila himself. We do not see how several Sanscrit scholars can entertain the idea that Kapila was an atheist, while every legend shows him the most ascetic mystic, the founder of the sect of the Yogis.

[865] The “Brahmanas” were translated by Dr. Haug; see his “Aitareya Brâhmanam.”

[866] The “Stan-gyour” is full of rules of magic, the study of occult powers, and their acquisition, charms, incantations, etc.; and is as little understood by its lay-interpreters as the Jewish “Bible” is by our clergy, or the “Kabala” by the European Rabbis.

[867] “Aitareya Brahmana,” Lecture by Max Müller.

[868] Ibid., “Buddhist Pilgrims.”

[869] “Progress of Religious Ideas through Successive Ages,” vol. i., p. 17.

[870] “La Bible dans l’Inde.”

[871] “La Bible dans l’Inde.”

[872] “Presbyterian Banner,” December 20, 1876.

[873] “La Bible dans l’Inde.”

[874] See Max Müller’s “Lecture on the Vedas.”

[875] See Roth’s “The Burial in India;” Max Müller’s “Comparative Mythology” (Lecture); Wilson’s article, “The Supposed Vaidic Authority for the Burning of Hindu Widows,” etc.

[876] Bunsen gives as the first year of Menes, 3645; Manetho as 3892 B.C. “Eqypt’s Place,” etc., vol. v., 34; Key.

[877] Louis Jacolliot, in “The Bible in India,” affirms the same.

[878] _Purana_ means ancient and sacred history or tradition. See Loiseleur Des-longchamp’s translations of “Manu;” also L. Jacolliot’s “La Genèse dans l’Humanité.”

[879] There are archæologists, who, like Mr. James Fergusson, deny the great antiquity of even one single monument in India. In his work, “Illustrations of the Rock-Cut Temples of India,” the author ventures to express the very extraordinary opinion that “Egypt had ceased to be a nation before the earliest of the cave-temples of India was excavated.” In short, he does not admit the existence of any cave anterior to the reign of Asoka, and seems willing to prove that most of these rock-cut temples were executed from the time of that pious Buddhist king, till the destruction of the Andhra dynasty of Maghada, in the beginning of the fifth century. We believe such a claim perfectly arbitrary. Further discoveries are sure to show how erroneous and unwarranted it was.

[880] It is a strange coincidence that when first discovered, America was found to bear among some native tribes the name of Atlanta.

[881] Baldwin: “Prehistoric Nations,” p. 179.

[882] Alberico Vespuzio, the son of Anastasio Vespuzio or Vespuchy, is now gravely doubted in regard to the naming of the New World. Indeed the name is said to have occurred in a work written several centuries before. A. Wilder (Notes).

[883] See Thomas Belt: “The Naturalists in Nicaragua.” London, 1873.

[884] Torfæus: “Historia Vinlandiæ Antiquæ.”

[885] 2 Kings, xxii. 14; 2 Chronicles, xxxiv. 22.

[886] As we are going to press with this chapter, we have received from Paris, through the kindness of the Honorable John L. O’Sullivan, the complete works of Louis Jacolliot in twenty-one volumes. They are chiefly upon India and its old traditions, philosophy, and religion. This indefatigable writer has collected a world of information from various sources, mostly authentic. While we do not accept his personal views on many points, still we freely acknowledge the extreme value of his copious translations from the Indian sacred books. The more so, since we find them corroborating in every respect the assertions we have made. Among other instances is this matter of the submergence of continents in prehistoric days.

In his “Histoire des Vierges: Les Peuples et les Continents Disparus,” he says: “One of the most ancient legends of India, preserved in the temples by oral and written tradition, relates that several hundred thousand years ago there existed in the Pacific Ocean, an immense continent which was destroyed by geological upheaval, and the fragments of which must be sought in Madagascar, Ceylon, Sumatra, Java, Borneo, and the principal isles of Polynesia.

“The high plateaux of Hindustan and Asia, according to this hypothesis, would only have been represented in those distant epochs by great islands contiguous to the central continent.... According to the Brahmans this country had attained a high civilization, and the peninsula of Hindustan, enlarged by the displacement of the waters, at the time of the grand cataclysm, has but continued the chain of the primitive traditions born in this place. These traditions give the name of _Rutas_ to the peoples which inhabited this immense equinoctial continent, and from their speech _was derived the Sanscrit_.” (We will have something to say of this language in our second volume.)

“The Indo-Hellenic tradition, preserved by the most intelligent population which emigrated from the plains of India, equally relates the existence of a continent and a people to which it gives the name of Atlantis and Atlantides, and which it locates in the Atlantic in the northern portion of the Tropics.

“Apart from the fact that the supposition of an ancient continent in those latitudes, the vestiges of which may be found in the volcanic islands and mountainous surface of the Azores, the Canaries and Cape Verd, is not devoid of geographical probability, the Greeks, who, moreover, never dared to pass beyond the pillars of Hercules, on account of their dread of the mysterious ocean, appeared too late in antiquity for the stories preserved by Plato to be anything else than an echo of the Indian legend. Moreover, when we cast a look on a planisphere, at the sight of the islands and islets strewn from the Malayan Archipelago to Polynesia, from the straits of Sund to Easter Island, it is impossible, upon the hypothesis of continents preceding those which we inhabit, not to place there the most important of all.

“A religious belief, common to Malacca and Polynesia, that is to say to the two opposite extremes of the Oceanic world, affirms ‘that all these islands once formed two immense countries, inhabited by yellow men and black men, always at war; and that the gods, wearied with their quarrels, having charged Ocean to pacify them, the latter swallowed up the two continents, and since, it had been impossible to make him give up his captives. Alone, the mountain-peaks and high plateaux escaped the flood, by the power of the gods, who perceived too late the mistake they had committed.’

“Whatever there may be in these traditions, and whatever may have been the place where a civilization more ancient than that of Rome, of Greece, of Egypt, and of India was developed, it is certain that this civilization did exist, and that it is highly important for science to recover its traces, however feeble and fugitive they may be” (pp. 13-15).

This last tradition, translated by Louis Jacolliot from the Sanscrit manuscripts, corroborates the one we have given from the “Records of the Secret Doctrine.” The war mentioned between the yellow and the black men, relates to a struggle between the “sons of God” and the “sons of giants,” or the inhabitants and magicians of the Atlantis.

The final conclusion of M. Jacolliot, who visited personally all the islands of Polynesia, and devoted years to the study of the religion, language, and traditions of nearly all the peoples, is as follows:

“As to the Polynesian continent which disappeared at the time of the final geological cataclysms, its existence rests on such proofs that to be logical we can doubt no longer.

“The three summits of this continent, Sandwich Islands, New Zealand, Easter Island, are distant from each other from fifteen to eighteen hundred leagues, and the groups of intermediate islands, Viti, Samoa, Tonga, Foutouna, Ouvea, Marquesas, Tahiti, Poumouton, Gambiers, are themselves distant from these extreme points from seven or eight hundred to one thousand leagues.

“All navigators agree in saying that the extreme and the central groups could never have communicated in view of their actual geographical position, and with the insufficient means they had at hand. It is physically impossible to cross such distances in a pirogue ... without a compass, and travel months without provisions.

“On the other hand, the aborigines of the Sandwich Islands, of Viti, of New Zealand, of the central groups, of Samoa, Tahiti, etc., _had never known each other, had never heard of each other_ before the arrival of the Europeans. _And yet, each of these people maintained that their island had at one time formed a part of an immense stretch of land which extended toward the West, on the side of Asia._ And all, brought together, were found to speak the same language, to have the same usages, the same customs, the same religious belief. And all to the question, ‘Where is the cradle of your race?’ for sole response, _extended their hand toward the setting sun_” (Ibid., p. 308).

[887] These “magic mirrors,” generally black, are another proof of the universality of an identical belief. In India these mirrors are prepared in the province of Agra and are also fabricated in Thibet and China. And we find them in Ancient Egypt, from whence, according to the native historian quoted by Brasseur de Bourbourg, the ancestors of the Quichès brought them to Mexico; the Peruvian sun-worshippers also used it. When the Spaniards had landed, says the historian, the King of the Quichès, ordered his priests to consult the mirror, in order to learn the fate of his kingdom. “The _demon_ reflected the present and the future as in a mirror,” he adds (De Bourbourg: “Mexique,” p. 184).

[888] Pay’quina, or _Payaquina_, so called because its waves used to drift particles of gold from the Brazil. We found a few specks of genuine metal in a handful of sand that we brought back to Europe.

[889] The regions somewhere about _Udyana_ and _Kashmere_, as the translator and editor of Marco Polo (Colonel Yule), believes. Vol. i., p. 173.

[890] “Voyage des Pèlerins Bouddhistes,” vol. 1.; “Histoire de la Vie de Hiouen-Thsang,” etc., traduit du Chinois en français, par Stanislas Julien.

[891] Lao-tsi, the Chinese philosopher.

[892] “The Book of Ser Marco Polo,” vol. i., p. 318. See also, in this connection, the experiments of Mr. Crookes, described in chapter vi. of this work.

[893] Max Müller: “Buddhist Pilgrims.”

[894] Berlin Academy of Sciences, 1846.

[895] Colonel Yule makes a remark in relation to the above Chinese mysticism which for its noble fairness we quote most willingly. “In 1871,” he says, “I saw in Bond street an exhibition of the (so-called) ‘spirit’ drawings, _i.e._, drawings executed by a ‘medium’ under extraneous and invisible guidance. A number of these extraordinary productions (for extraordinary they were undoubtedly) professed to represent the ‘Spiritual Flowers’ of such and such persons; and the explanation of these as presented in the catalogue was in substance exactly that given in the text. It is highly improbable that the artist had any cognizance of Schott’s Essays, and the coincidence was certainly very striking” (“The Book of Ser Marco Polo,” vol. i., p. 444).

[896] Schott: “Essay on Buddhism,” p. 103.

[897] “The Book of Ser Marco Polo,” vol. i., Preface to the second edition, p. viii.

[898] Ibid., vol. i., p. 203.

[899] “Visdelon,” p. 130.

[900] “Pliny,” vii., 2.

[901] “Philostratus,” book ii., chap. iv.

[902] Ibid., book iv., p. 382; “Book of Ser Marco Polo,” vol. i., p. 206.

[903] There are pious critics who deny the world the same right to judge the “Bible” on the testimony of deductive logic as “any other book.” Even exact science must bow to this decree. In the concluding paragraph of an article devoted to a terrible onslaught on Baron Bunsen’s “Chronology,” which _does not quite agree_ with the “Bible,” a writer exclaims, “the subject we have proposed to ourselves is completed.... We have endeavored to meet Chevalier Bunsen’s charges against the inspiration of the “Bible” on its own ground.... An inspired book ... never can, as an expression of its own teaching, or as a part of its own record, bear witness to any untrue or ignorant statement of fact, whether in history or doctrine. _If it be untrue in its witness of one, who shall trust its truth in the witness of the other_?” (“The Journal of Sacred Literature and Biblical Record,” edited by the Rev. H. Burgess, Oct., 1859, p. 70.)

[904] Remusat: “Histoire du Khotan,” p. 74; “Marco Polo,” vol. i., p. 206.

[905] Like the _Psylli_, or serpent-charmers of Libya, whose gift is hereditary.

[906] “Ser Marco Polo,” vol. ii., p. 321.

[907] “The Spiritualist.” London, Nov. 10, 1876.

[908] Read any of the papers, of the summer and autumn of 1876.

[909] Tite-Livy, v. déc. i.,—Val. Max., 1, cap. vii.

[910] See “Les Hauts Phénomenes de la Magie;” “La Magie au XIXme Siècle;” “Dieu et les Dieux,” etc.

[911] “De Idol. Vanit.,” lib. i., p. 452.

[912] These, after their bodily death, unable to soar higher, attached to terrestrial regions, delight in the society of the kind of elementals which by their affinity with vice attract them the most. They identify themselves with these to such a degree that they very soon lose sight of their own identity, and become a part of the elementals, the help of which they need to communicate with mortals. But as the nature-spirits are _not_ immortal, so the human elementary who have lost their divine guide—spirit—can last no longer than the essence of the elements which compose their astral bodies holds together.

[913] L. Jacolliot: “Voyage au Pays des Perles.”

[914] “Ultimate Deductions of Science; The Earth Motionless.” A lecture demonstrating that our globe does neither turn about its own axis nor around the sun; delivered in Berlin by Doctor Shoëpfer. Seventh Edition.

[915] Champ.-Figeac: “Egypte,” p. 143.

[916] Ibid., p. 119.

[917] Ibid., p. 2.

[918] Ibid., p. 11.

INDEX.

Abarbanel, his explanation of the sign of the coming of the Messiah,
ii. 256

Abracadabra, diabolical, evoked anew, ii. 4

Abraham, his history, ii. 217;
belongs to the universal mythology, ii. 216;
_Zeruan_, _ib._;
Isaac, and Judah, from Brahma, Ikshwaka and Yada, ii. 488;
and his sons, the story an allegory, ii. 493

Abraiaman, or charmers of fishes and wild beasts in Ceylon, i. 606

Absolution and penance authorized in the Church of England, ii. 544

Absorbed, a state of intimate union, ii. 117

Abuses of magic denounced by the ancients, ii. 97, 99

Abydos, a pre-Menite dynasty, ii. 361

Academicians, French, i. 60;
reject theurgical magic, i. 281

Academy, French, indignant at the charge of Satanism, i. 101;
rejected mesmerism, i. 165, 171;
Committee of 1784, i. 171;
Committee of 1826, i. 173

Acari, produced by chemical experiments, i. 465

Accuser of Souls at the judgment, ii. 487

Acher (Paul) in the garden of delights, ii. 119;
“made depredations,” _ib._

Actions guided by spiritual beings, i. 366

Ad, its meaning, i. 579

Adah, her sons from the Euxine to Kashmere, i. 579

Ad-Am, only-begotten, i. 579

Adam (ανθροπως), Divine essence emanating from,
i. 1;
the primitive man, i. 2;
the second, i. 297;
the same as the “gods,” or Elohim, i. 299;
of dust, i. 302;
Kadmon, androgynous, i. 297;
the first man evolved, _ib._;
same as the Logos, Prometheus, Pimander, Hermes, and Herakles, i.
298;
of Eden, eat without initiation of the Tree of Knowledge or secret
doctrine, i. 575;
invested with the _chitun_, or coat of skin, _ib._;
the fall, not personal transgression, but a law of dual evolution,
ii. 277;
conducted from Hell, ii. 517;
same as Tamuz, Adonis, and Helios, _ib._;
sends Seth on an errand to paradise, ii. 520;
Kadmon, ii. 36;
Kadmon, i. 93;
Kadmon, the first race of men his emanations, ii. 276;
Primus, the Microprosopus, ii. 452

Adamic Earth, i. 51

Adamite, the third race, produced by two races, i. 305

Adanari, the Hindu goddess, ii. 451, 453

Adar-gat, Aster’t, etc., the _Magna Mater_, i. 579

Adept, the first self-made, ii. 317;
of the highest order, may live indefinitely, ii. 563;
of the seventh rite, ii. 564

Adepts few, i. 17;
in Paris and elsewhere ii. 403;
“travellers,” _ib._

Adhima and Heva, created by Siva, and ancestors of the present race,
i. 590

A’di Buddha, the Unknown, ii. 156;
the father of the Yezidis, ii. 571

Adima and Heva, in the prophecies of Ramatsariar, i. 579

Adonai or Adamites, i. 303

Adonim, i. 301

Adonis, his rites celebrated in the grotto at Bethlehem, ii. 139

Adonis-worship, at the Jordan, ii. 181

Adrian supposed the Christians to worship Serapis, ii. 336

Æbel-Zivo, the Metatron, or Anointed spirit, ii. 154; ii. 236, 247;
the same as the Angel Gabriel, ii. 247

Æneas drives away ghosts with his sword, i. 362, 363

Æons, or genii, i. 300

Aërolites, used in the Mysteries, i. 282;
in the tower of Belos, ii. 331;
used to develop prophetic power, _ib._

Æther, i. 56;
in that form the Deity pervading all, i. 129;
the primordial chaos, i. 134;
the spirit of cosmic matter, i. 156;
deified, i. 158;
source whence all things come and whither they will return, i. 189;
the fifth element, i. 342;
a medium between this world and the other, _ib._;
the Breath of the Father, the Holy Ghost, ii. 50

Æthiopia, east of Babylonia, ii. 434

Æthiopians from the Indus, who settled near Egypt, probably Jews, i.
567;
originally an Indian race, ii. 437;
law of inheritance by the mother, _ib._

Affinity of soul for body, i. 344;
acknowledged between the _Syllabus_ and the _Koran_, ii. 82

Afrasiah, the King of Assyria, i. 575

Africa, phantoms appearing in the desert, i. 604

Afrits, i. 141;
nature-spirits, Shedim, demons, i. 313;
studying antediluvian literature, ii. 29

Agassiz, Prof. L., unfairness of, i. 63;
his argument in favor of the immortality of all orders of living
beings, i. 420

Agathodaimon and Kakothodaimon, i. 133

Agathadæmon, the serpent on a pole, ii. 512

Age of paper, i. 535

Aged of the aged, ii. 244

Ages, golden, silver, copper and iron, no fiction, i. 34;
or Aions, ii. 144

Agni, the sun-god and fire-god, i. 270

Agrippa, Cornelius, i. 167, 200;
his remarks on the marvellous power of the human soul, i. 280

Ahab and his sons encouraged by the prophets, ii. 525

Ahaz, his family deposed, ii. 440

Ahijah the prophet instigates Jeroboam to revolt against Solomon, ii.
439

Ahriman, his contest with Ormazd, ii. 237;
to be purified in the fiery lake, ii. 238

Aij-Taïon, the Supreme God of the Yakuts of Siberia, ii. 568

Ain-Soph, ii. 210

Ajunta, Buddhistic caverns of, i. 349

Akâsa, or life-principle, i. 113;
known to Hindu magicians, _ib._;
same as Archæus, i. 125;
a designation of astral and celestial lights combined, forming
the _anima mundi_, and constituting the soul and spirit of man,
i. 139;
the will, i. 144

Ak-Ad or Akkad, meaning suggested, i. 579

Akkadians, introduced the worship of Bel or Baal, i. 263;
progenitors and Aryan instructors of the Chaldeans, i. 576;
never a Turanian tribe, _ib._;
a tribe of Hindus, _ib._;
from Armenia, perhaps from Ceylon, i. 578;
invented by Lenormant, ii. 423

Akiba in the garden of delights, ii. 119

Aksakof, i. 41, 46; protests against the decision of Prof.
Mendeleyeff and commission adverse to mediumism, i. 118

Alba petra, or white stone of initiation, ii. 351

Alberico and not Amerigo, the name of Vespucius or Vespuzio, i. 591

Albertus Magnus, ii. 20

Albigenses, descendants of the Gnostics, ii. 502

Albumazar on the identity of the myths, ii. 489

Alchemical principles, i. 191

Alchemists, i. 66, 205

Alchemy, universally studied, i. 502;
old as tradition, i. 503;
books destroyed by Diocletian, the Roman Emperor, _ib._

Alchemy and magic prevalent among the clergy, ii. 57

Aleim or Eloim, gods or powers, also priests, i. 575

Alexander of Macedonia, his expedition into India doubtful, ii. 429

Alexandrian library, the most precious rolls preserved, ii. 27;
learned Copts do not believe it destroyed, ii. 28;
obtained from the Asiatics, _ib._;
school, derived the soul from the ether or world-soul, i. 316.

Algebra, i. 536

Alkahest, i. 50;
the universal solvent clear water, i. 133;
overlooked by the French Academy, i. 165;
explained by Van Helmont and Paracelsus, i. 191

Allegory, becomes sacred history, ii. 406;
reserved for the inner sanctuary, ii. 493