Chapter VI: Part III: The Theosophy of Simon (2)

Let us now take a brief glance at the Symbolical Tree of Life, which plays so important a part in the Simonian Gnôsis. Not, however, that it was peculiar to this system, for several of the schools use the same symbology. For instance, in the _Pistis-Sophia_[130] the idea is immensely expanded, and there is much said of an Aeonian Hierarchy called the Five Trees. As this, however, may have been a later development, let us turn to the ancient Hindû Shâstras, and select one out of the many passages that could be adduced, descriptive of the Ashvattha Tree, the Tree of Life, "the Ashvattha of golden wings," where the bird-souls get their wings and fly away happily, as the _Sanatsujátîya_ tells us. The passage we choose is from the _Bhagavad Gîtâ_, that marvellous philosophical episode from the _Mahâbhârata_, which from internal evidence, and at the very lowest estimate, must be placed at a date anterior to Simon. At the beginning of the fifteenth Adyâya we read:

They say the imperishable Ashvattha is with root above and branches
below, of which the sacred hymns are the leaves. Who knows this, he
is a knower of knowledge. Upwards and downwards stretch its
branches, expanded by the potencies (Gunas); the sense-objects are
its sprouts. Downwards, too, its roots are stretched, constraining
to action in the world of men. Here neither its form is
comprehended, nor its end, nor beginning, nor its support. Having
cut with the firm sword of detachment (_sc._ non-attachment to the
fruit of action) this Ashvattha, with its overgrown roots, then
should he (the disciple) search out that Supreme whither they who
come never return again, (with the thought) that now he is come to
that primal Being, whence the evolution of old was emanated.

For what is this "sword of detachment" but another aspect of the "fiery sword" of Simon, which is turned about to guard the way to the Tree of Life? This "sword" is our passions and desires, which now keep us from the golden-leaved Tree of Life, whence we may find wings to carry us to the "Father in Heaven." For once we have conquered Desire and turned it into spiritual Will, it then becomes the "Sword of Knowledge"; and the way to the Tree of Spiritual Life being gained, the purified Life becomes the "Wings of the Great Bird" on which we mount, to be carried to its Nest, where peace at last is found.

The simile of the Tree is used in many senses, not the least important of which is that of the heavenly "vine" of the reïncarnating Soul, every "life" of which is a branch. This explains Simon's citation of the Logion so familiar to us in the _Gospel according to Luke_:

Every tree not bearing good fruit is cut down and cast into the
fire.

This also explains one of the inner meanings of the wonderful passage in the _Gospel according to John_:

I am the true vine and my Father is the husbandman. Every branch in
me that beareth not fruit he taketh away; and every branch that
beareth fruit he purgeth it that it may bear more fruit.[131]

For only the spiritual fruit of every life is harvested in the "Store-house" of the Divine Soul; the rest is shed off to be purified in the "Fire" of earthly existence.

Into the correspondence between the world-process of Nature, and that which takes place in the womb of mortal woman, it will not be necessary to enter at length. No doubt Simon taught many other correspondences between the processes of Cosmic Nature and Microcosmic Man, but what were the details of this teaching we can in no way be certain. Simon may have made mistakes in physiology, according to our present knowledge, but with the evidence before us all we can do is to suspend our judgment. For in the first place, we do not know that he has been correctly reported by his patristic antagonists, and, in the second, we are even yet too ignorant of the process of the nourishment of the foetus to pronounce any _ex cathedrâ_ statement. In any case Simon's explanation is more in agreement with Modern Science than the generality of the phantasies on scientific subjects to which the uninstructed piety of the early Fathers so readily lent itself. As to whether the Initiated of the ancients did or did not know of the circulation of the blood and the functions of the arterial system, we must remain in doubt, for both their well known method of concealing their knowledge and also the absence of texts which may yet be discovered by the industry of modern exploration teach us to hold our judgment in suspense.

Again, seeing the importance which the symbolical Tree played in the Simonian System, it may be that there was an esoteric teaching in the school, which pointed out correspondences in the human body for mystical purposes, as has been the custom for long ages in India in the Science of Yoga. In the human body are _at least_ two "Trees," the nervous, and vascular systems. The former has its "root" above in the cerebrum, the latter has its roots in the heart. Along the trunks and branches run currents of "nervous ether" and "life" respectively, and the Science of Yoga teaches its disciples to use both of these forces for mystical purposes. It is highly probable also that the Gnostics taught the same processes to their pupils, as we know for a fact that the Neo-Platonists inculcated like practices. From these considerations, then, it may be supposed that Simon was not so ignorant of the real laws of the circulation of the blood as might otherwise be imagined; and as to the nourishment of the embryo, modern authorities are at loggerheads, the majority, however, inclining to the opinion of Simon, that the foetus is nourished through the umbilical cord.[132]

The last point of importance to detain us, before passing on to a notice on the magical practices ascribed to Simon, is the allegorical use made by the Simonians of Scripture. Here again we have little to do with the details reported, but only with the idea. It was a common belief of the sages of antiquity that the mythological part of the sacred writings of the nations were to be understood in an allegorical fashion. Not to speak of India, we have the Neo-Platonic School with its analogetical methods of interpretation, and the mention of a work of Porphyry in which an allegorical interpretation of the _Iliad_ was attempted. Allegorical shows of a similar nature also were enacted in the Lesser Mysteries and explained in the Greater, as Julian tells us in the _Mother of the Gods_,[133] and Plutarch on the _Cessation of Oracles_.[134]

Much evidence could be adduced that this was a widespread idea held by the learned of antiquity, but space does not here allow a full treatment of the subject. What is important to note is that Simon claimed this as a method of his School, and therefore, in dealing with his system, we cannot leave out so important a factor, and persist in taking allegorical and symbolical expressions as literal teachings. We may say that the method is misleading and has led to much superstition among the ignorant, but we have no right to criticize the literal and historical meaning of an allegory, and then fancy that we have criticized the doctrine it enshrines. This has been the error of all rationalistic critics of the world bibles. They have wilfully set on one side the whole method of ancient religious teaching, and taken as literal history and narrative what was essentially allegorical and symbolical. Perhaps the reason for this may be in the fact that wherever religion decays and ignorance spreads herself, there the symbolical and allegorical is materialized into the historical and literal. The spirit is forgotten, the letter is deified. Hence the reäction of the rationalistic critic against the materialism and literalism of sacred verities. Nevertheless, such criticism does not go deep enough to affect the real truths of religion and the convictions of the human soul, any more than an aesthetic criticism on the shape of the Roman letters and Arabic figures can affect the truth of an algebraical formula. Rationalistic criticism may stir people from literalism and dogmatic crystallization, in fact it has done much in this way, but it does not reach the hidden doctrines.

Now Simon contended that many of the narrations of Scripture were allegorical, and opposed those who held to the dead-letter interpretation. To the student of comparative religion, it is difficult to see what is so highly blameworthy in this. On the contrary, this view is so worthy of praise, that it deserves to be widely adopted to-day, at the latter end of the nineteenth century. To understand antiquity, we must follow the methods of the wise among the ancients, and the method of allegory and parable was the manner of teaching of the great Masters of the past.

But supposing we grant this, and admit that all Scriptures possess an inner meaning and lend themselves to interpretation on every plane of being and thought, who is to decide whether any particular interpretation is just or no? Already we have writers arising, giving diametrically opposite interpretations of the same mystical narrative, and though this may be an advance on bald physical literalism, it is by no means encouraging to the instructed and philosophical mind.

If the Deity is no respecter of persons, times, or nations, and if no age is left without witness of the Divine, it would seem to be in accordance with the fitness of things that all religions in their purity are one in essence, no matter how overgrown with error they may have become through the ignorance of man. If, again, the root of true Religion is one, and the nature of the Soul and of the inner constitution of things is identical in all climes and times, as far as its _main features_ are concerned, no matter what terminology, allegory, and symbology may be employed to describe it; and not only this, but if it be true that such subjective things are as potent facts in human consciousness as any that exist, as indeed is evidenced by the unrivalled influence such things have had on human hearts and actions throughout the history of the world--then we must consider that an interpretation that fits only one system and is found entirely unsuitable to the rest, is no part of universal religion, and is due rather to the ingenuity of the interpreter than to a discovery of any law of subjective nature. The method of comparative religion alone can give us any certainty of correct interpretation, and a refusal to institute such a comparison should invalidate the reliability of all such enquiries.

Now Simon is reported to have endeavoured to find an inner meaning in scriptural narratives and mythologies, and against this method we can have nothing to say; it is only when a man twists the interpretation to suit his own prejudices that danger arises. Simon, however, is shown to have appealed to the various sacred literatures known in his time, an eclectic and theosophical method, and one that cannot very well be longer set on one side even in our own days.

The primitive church was not so forgetful of symbology as are the majority of the Christian faith to-day. One of the commonest representations of primitive Christian art was that of the "Four Rivers." As the Rev. Professor Cheetham tells us:

We find it repeated over and over again in the catacombs, either in
frescoes or in the sculptured ornaments of sarcophagi, and
sometimes on the bottoms of glass cups which have been discovered
therein.[135]

The interpretations given by the early divines were many and various; in nearly every case, however, it was an interpretation which applied to the Christian system alone, and accentuated external differences. Little attempt was made to find an interpretation in nature, either objective or subjective, or in man. Simon, at any rate, made the attempt--an effort to broaden out into a universal system applying to all men at all times. This is also the real spirit of pure Christianity which is so often over-clouded by theological partisanship. A true interpretation must stand the test of not only religious aspiration, but also philosophical thought and scientific observation.

Nor again should we find cause to grieve at an attempted interpretation of the Trojan Horse, that was fabricated by the advice of Athena (Minerva-Epinoia), for did not George Stanley Faber, in the early years of this century, labour with much learning to prove its identity with the Ark. True he only turned similar myths into the terms of one myth and got no further, but that was an advance on his immediate predecessors. Simon, however, had centuries before gone further than Faber, as far as theory is concerned, by seeking an interpretation in nature. But, in his turn, as far as our records go, he only attempted the interpretation of one aspect of this graphic symbol, saying that it typified "ignorance." An interpretation, however, to be complete should cover all planes of consciousness and being from the physical human plane to the divine cosmic. The Ark floating on the Waters of the Deluge and containing the Germs of Life, the Mundane Egg in the Waters of Space, and the Mare with her freight of armed warriors, all typify a great fact in nature, which may be studied scientifically in the development of the germ-cell, and ethically by analogy, as the egg of ignorance, the germs in which are, from the lower aspect, our own evil passions.

In speaking of such allegories and tracing the correspondences between certain symbologies and the natural facts of embryology, Simon speaks of the "cave" which plays so important a part in so many religious allegories. As the child is born in a "cave," so the "new man" is also born in a "cave," and all the Saviours are so recorded to have been born in their birth legends. The Mysteries of antiquity were for the most part solemnized in caves, or rock-cut temples. The Epoptae deemed such caverns as symbols both of the physical world and Hades or the Unseen World, which surrounds every child of man. Into such a cave, in the middle of the Ocean, Cronus shut his children, as Porphyry[136] tells us. It was called by the name Petra, or Rock, and from such a Rock Mithras is said to have been born.[137]

Faber endeavours to identify this symbolical cave with the Ark,[138] which may be permissible from one aspect, as the womb of mother nature and of the human mother correspond analogically.

In the "new birth" of the mysteries, the Souls were typified as bees born from the body of an ox, for they were to gather the honey of wisdom, and were born from the now dead body of their lower natures. In the cave were two doors, one for immortals, the other for mortals. In this connection the cave is the psychic womb that surrounds every man, of which Nicodemus displays such ignorance in the Gospels. It is the microcosmic Middle Distance; by one door the Lower Soul enters, and uniting with its immortal consort, who descends through the door of the immortals, becomes immortal.

The cavern is overshadowed by an olive tree--again the Tree of Life to which we have referred above--on the branches of which the doves rest, and bring back the leaves to the ark of the body and the prisoner within it.

But space does not permit us to pursue further this interesting subject, which requires an entire treatise by itself, or even a series of volumes. Enough, however, has been said to show that the method of interpretation employed by Simon is not without interest and profit, and that the tolerant spirit of to-day which animates the best minds and hearts in Christendom will find no reason to mete out to Simon wholesale condemnation on this score.

There are also many other points of interest that could be elaborated upon, in the fragments of the system we are reviewing, but as my task is in the form of an essay, and not an exhaustive work, I must be content to pass them by for the present, and to hurry on to a few words on that strange and misunderstood subject, commonly known as Magic.

What Magic, the "Great Art" of the ancients, was in reality is now as difficult to discover as is the true Religion that underlies all the great religions of the world. It was an art, a practice, the Great and Supreme Art of the most Sacred Science of God, the Universe and Man. It was and it is all this in its highest sense, and its method was what is now called "creation." As the Aeons imitated the Boundless Power and emanated or created in their turn, so could man imitate the Aeons and emanate or create in his turn. But "creation" is not generation, it is a work of the "mind," in the highest sense of the word. By purification and aspiration, by prayer and fasting, man had to make his mind harmonious with the Great Mind of the Universe, and so by imitation create pure vehicles whereby his consciousness could be carried in every direction of the Universe. Such spiritual operations required the greatest purity and piety, real purity and true piety, without disguise or subterfuge, for man had to face himself and his God, before whom no disguise was possible. The most secret motives, the most hidden desires, were revealed by the stern self-discipline to which the Adepts of the Science subjected themselves.

But as in all things here below, so with the Art of Magic, it was two-fold. Above I have only spoken of the bright side of it, the path along which the World-Saviours have trodden, for no one can gain entrance to the path of self-sacrifice and compassion unless his heart burns with love for all that lives, and unless he treads the way of wisdom only in order that he may become that Path itself for the salvation of the race. But there is the other side; knowledge is knowledge irrespective of the use to which it may be put. The sword of knowledge is two-edged, as remarked above, and may be put to good or evil use, according to the selfishness or unselfishness of the possessor.

But _corruptio optimi pessima_, and as the employment of wisdom for the benefit of mankind--as, for instance, curing the sick, physically and morally--is the highest, so the use of any abnormal power for the advantage of self is the vilest sin that man can commit.

There are strange analogies in Nature, and the higher the spiritual, the lower the corresponding material process; so that we find in the history of magic--perhaps the longest history in the world--extremes ever meeting. Abuse of spiritual powers, and the vilest physical processes, noxious, fantastic, and pestilential, are recorded in the pages of so-called magical literature, but such foul deeds are no more real Magic than are the horrors of religious fanaticism the outcome of true Mohammedanism or Christianity. This is the abuse, the superstition, the degeneration of all that is good and true, rendered all the more vile because it pertains to denser planes of matter than even the physical. It is a strange thing that the highest should pair with the lowest where man is concerned, but it ever remains true that the higher we climb the lower we may fall.

Man is much the same in nature at all times, and though the Art was practised in its purity by the great World-Teachers and their immediate followers, whether we call it by the name Magic or no, it ever fell into abuse and degeneracy owing to the ingrained ignorance and selfishness of man. Thus the Deity and Gods or Daemons of one nation became the Devil and Demons of another; the names were changed, the facts remained the same. For if we are to reject all such things as superstition, hallucination, and what not, the good must go with the bad. But facts, whether good or bad, are still facts, and man is still man, no matter how he changes the fashion of his belief. The followers of the World-Teachers cannot hold to the so-called "miracles" of their respective Masters and reject all others as false in fact, no matter from what source they may believe they emanate. In nature there can be nothing supernatural, and as man stands mid-way between the divine and infernal, if we accept the energizing of the one side of his nature, we must also accept that of the other. Both are founded on nature and science, both are under law and order.

The great Master of Christendom is reported to have told his disciples that if they had but faith they should do greater works than even he had done. Either this was false or else the followers have been false to their Teacher. There is no escape from the dilemma. And such "works" are to be wrought by divine Magic alone, or if the term be disliked, by whatever name the great Science of the Soul and Divine things may be called.

For the last two hundred years or so it has been the fashion to deride all such matters, perhaps owing to a reäction against over-credulity on the part of those who held to the letter of the law and forgot its spirit; but to-day it is no longer possible to entirely set aside this all-important part of man's nature, and it now calls for as strict a scientific treatment as the facts of the physical universe have been subjected to.

Hypnotism, Mesmerism, Spiritualism and Psychical Research, are the cloud no bigger than a man's hand that is forcing the facts of Magic again on the attention of both the theological and scientific world. Hypnotism and Psychical Research are already becoming respectable and attracting the attention of the generality of men of science and of our clergy. Spiritualism and Mesmerism are still tabooed, but wait their turn for popular recognition, having already been recognized by pioneers distinguished in science and other professions.

Of course I speak only of the facts of these arts, I do not speak of the theories put forward.

All these processes are in the very outermost court of the Temple of True Magic, even if they are not outside the precinct. But they are sufficient for our purpose, and should make the serious thinker and unprejudiced enquirer pause before pronouncing the words, superstition and hallucination, in too confident a tone, for he now must see the necessity of having a clear idea of what he means by the terms.

It is not uncommon of late to hear the superficially instructed setting down everything to "suggestion," a word they have picked up from modern hypnotic research, or "telepathy," a name invented by psychical research--the ideas being as old as the world--forgetting that their mind remains in precisely the same attitude with regard to such matters as it was in previously when they utterly denied the possibility of suggestion and telepathy. But to the earnest and patient student hypnotism and the rest are but the public reäppearance of what has always existed in spite of the denial of two hundred years or so, and instead of covering the whole ground is but the forward spray from the returning wave of psychism which will sweep the nations off their feet and moral balance, if they will not turn to the experience of the past and gain strength to withstand the inrush.

The higher forms of all these things, in the Western World, should have now been in the hands of the ministers of the Church, in which case we should not have had the reäppearance of such powers in the hands of vulgar stage exhibitions and mercenary public mediumship.

But so it is; and in vain is it any longer to raise the cry of fraud and hallucination on the one hand and of the devil on the other. This is a mere shirking of responsibility, and nothing but a reasonable investigation and an insistence on the highest ideals of life will help humanity.

I do not intend to enter into any review of the "wonders" attributed to Simon, neither to deny them as hallucinations, nor attribute them to the devil, nor explain them away by "suggestion." As a matter of fact we do not even know whether Simon did or pretended to do any of the precise things mentioned. All we are competent to decide is the general question, viz., that any use of abnormal power is pernicious if done for a personal motive, and will assuredly, sooner or later, react on the doer.

Here and there in the patristic accounts we light on a fact worthy of consideration, as, for example, when Simon is reported to have denied that the real soul of a boy could be exorcised, and said that it was only a daemon, in this case a sub-human intelligence or elemental, as the Mediaeval Kabalists called them. Again the Simonians are said to have expelled any from their Mysteries who worshipped the statues of Zeus or Athena as being representatives of Simon and Helen; thus showing that they were symbolical figures for some purpose other than ordinary worship; and probably the sect in its purity possessed a body of teaching which threw light on many of the religious practices of the times, and gave them a rational interpretation, quite at variance with the fantastic diabolism which the Fathers have so loudly charged against them.

The legends of magic are the same in all countries, fantastic enough to us in the nineteenth century, in all conscience, and most probably exaggerated out of all correct resemblance to facts by the excited imagination of the legend-tellers, but still it is not all imagination, and after sifting out even ninety-nine per cent of rubbish, the residue that remains is such vast evidence to the main facts that it is fairly overwhelming, and deserves the investigation of every honest student.

But the study is beset with great difficulty, and if left in the hands of untrained thinkers, as are the majority of those who are interested in such matters in the present day, will only result in a new phase of credulity and superstition. And such a disastrous state of affairs will be the distinct fault of the leaders of thought in the religious, philosophical, and scientific world, if they refuse the task which is naturally theirs, and if they are untrue to the responsibility of their position as the directors, guardians, and adjusters of the popular mind. Denial is useless, mere condemnation is of small value, explanation alone will meet the difficulty.

Thus when we are brought face to face with the recital of magical wonders as attributed to Simon in the patristic legends, it is not sufficient to sweep them on one side and ticket them with the contemptuous label of "superstition." We must recognize that whether or not these things were actually done by Simon, the ancient world both Pagan and Christian firmly believed in their reality, and that if our only attitude towards them is one of blank denial, we include in that denial the possibility of the so-called "miracles" of Christianity and other great religions, and therewith invalidate one of the most important factors of religious thought and history. That the present attitude of denial is owing to the absurd explanation of the phenomena given by the majority of the ancient worthies, is easily admissible, but this is no reason why the denial of the possibilities of the existence of such things should be logical or scientific.

As to the wonders ascribed to Simon, though extraordinary, they are puerile compared to the ideals of the truly religious mind, and if Simon used such marvels as proofs of the truth of his doctrine, he unduly took advantage of the ignorance of the populace and was untrue to his better nature.

Again, setting aside all historical criticism, if Simon, as the _Acts_ report, thought to purchase spiritual powers with money, or that those who were really in possession of such powers would ever sell them, we can understand the righteous indignation of the apostles, though we cannot understand their cursing a brother-man. The view of the Christian writer on this point is a true one, but the dogma that every operation which is not done in the name of the particular Master of Christendom is of the Devil--or, to avoid personifications, is evil--can hardly find favour with those who believe in the brotherhood of the whole race and that Deity is one, no matter under what form worshipped.

Finally, to sum up the matter, we have cited our authorities, and reviewed them, and then endeavoured to sift out what is good from the heap, leaving the rubbish to its fate. Removed as we are by so many centuries from the fierce strife of religious controversy which so deeply marked the rise of Christianity, we can view the matter with impartiality and seek to redress the errors that are patent both on the side of orthodoxy and of heterodoxy. It is true we cannot be free of the past, but it is also true that to identify ourselves with the hates and strifes of the ancients, is merely to retrogress from the path of progress. On the contrary, our duty should be to identify ourselves with all that is good and beautiful and true in the past, and so gleaning it together, bind it into a sheaf of corn that, when ground in the mills of common-sense and practical experience, may feed the millions of every denomination who for the most part are starving on the unsatisfying husks of crude dogmatism. There is no need for a new revelation, in whatever sense the word is understood, but there is every need for an explanation of the old revelations and the undeniable facts of human experience. If the Augean stables of the materialism that is so prevalent in the religion, philosophy and science of to-day, are to be cleansed, the spiritual sources of the world-religions can alone be effectual for their cleansing, but these are at present hidden by the rocks and overgrowth of dogma and ignorance. And this overgrowth can only be removed by explanation and investigation, and each who works at the task is, consciously or unconsciously, in the train of the Hercules who is pioneering the future of humanity.

FOOTNOTES:

[Footnote 96: _Julius Caesar_, III. ii. 106-8.]

[Footnote 97: _Op. cit._ i. 4. Compare the Diagram and explanation of the Middle Distance _infra_. The Moon is the "Lord" of the lower plane of the Middle Distance, the Astral Light of the medieval Kabalists. This is a doctrine common to the Hermetic, Vedântic, and many other schools of Antiquity.]

[Footnote 98: xi. 37.]

[Footnote 99: _Philos._, ix. 10.]

[Footnote 100: _Zohar_, i. 50_b_, Amsterdam and Brody Editions: quoted in Isaac Myer's _Qabbalah_, pp. 376, 377.]

[Footnote 101: See Cory's _Ancient Fragments_, 2nd ed.; not the reëdited third edition, which is no longer Cory's work.]

[Footnote 102: [Greek: eisi panta puros henos ekgegaota]--_Psell. 24--Plet. 30._]

[Footnote 103: _Proc. in Theol._ 333--_in Tim._ 157.]

[Footnote 104: [Greek: paegaious krataeras]--I have ventured the above translation for this difficult combination from the meaning of the term [Greek: paegae], found elsewhere in the Oracles, in the metaphorical sense of "source" (compare also Plato, _Phaed._ 245 C., 856 D., [Greek: paegae kai archae chinaeseos]--"the source and beginning of motion"), and also from the meaning of [Greek: krataer] (_cratêr_), as "a cup-shaped hollow."

The idea of this Crater is interestingly exemplified in the Twelfth Book of Hermes Trismegistus, called "His Crater, or Monas," as follows:

"10. _Tat._ But wherefore, Father, did not God distribute the Mind to all men?

"11. _Herm._ Because it pleased him, O Son, to set that in the middle among all souls, as a reward to strive for.

"12. _Tat._ And where hath he set it?

"13. _Herm._ Filling a large Cup or Bowl (Crater) therewith, he sent it down, giving also a Cryer or Proclaimer.

"14. And he commanded him to proclaim these things to the souls of men.

"15. Dip and wash thyself, thou that art able, in this Cup or Bowl: Thou that believeth that thou shalt return to him that sent this cup; thou that acknowledgest whereunto thou wert made.

"16. As many, therefore, as understood the Proclamation, and were _baptized_, or dowsed into the _Mind_, these were made partakers of knowledge, and became perfect men, receiving the Mind."

This striking passage explains the mystic "Baptism of Fire," or Mind, whereby man became one with his Divine Monas, which is indeed his "Mother Vortex" or Source.]

[Footnote 105: _Proc. in Parm._]

[Footnote 106: _Proc. in Theol. Plat._, 171, 172.]

[Footnote 107: _Proc. in Tim._, 167.]

[Footnote 108: _Proc. in Theol._, 321.]

[Footnote 109: _Proc. in Crat._]

[Footnote 110: _Dionys._, xiv.]

[Footnote 111: _Praep. Evan._, i. 10.]

[Footnote 112: The names of these seven flames of the Fire, with their surface translations, are as follows: Kâlî, Dark-blue; Karâlî, Terrible; Mano-javâ, Swift as Thought; Su-lohitâ, Deep-red colour; Su-dhûmra-varnâ, Deep-purple colour; Ugrâ or Sphulinginî, Hot, Passionate, or Sparkling; Pradîptâ, Shining, Clear. These are the literal meanings; the mystic meanings are very different, and among other things denote the septenary prismatic colours and other septenaries in nature.]

[Footnote 113: _Hibbert lectures_, 1887: "Lecture on the Origin and Growth of Religion as illustrated by the Religion of the Ancient Babylonians," pp. 179, 180.]

[Footnote 114: See Schwartze's _Pistis-Sophia_ and Amélineau's _Notice sur le Papyrus Gnostique Bruce_.]

[Footnote 115: _De Mysteriis Liber_, vii. 4.]

[Footnote 116: Compare also _Herodot._ ii, 54--[Greek: phonae anthropaeiae].]

[Footnote 117: _Lib._ v.]

[Footnote 118: _Psel._ 7.]

[Footnote 119: _Psel. Schol. in Orac. Magic_, p. 70.]

[Footnote 120: Theodoret gives [Greek: ennoia].]

[Footnote 121: A. Aphthartos Morphê. B. Nous tôn Holôn. c. Epinoia Megalê. D. Eikôn. a. Nous. b. Phônê. c. Logismos. d. Enthumêsis. e. Onoma. f. Epinoia.]

[Footnote 122: xi. 47.]

[Footnote 123: _Ibid._, xi. 18, 38.]

[Footnote 124: Wilson's Trans. i. pp. 55 _et seqq._]

[Footnote 125: Prabhavâpyaya: Pra-bhava=the forth-being or origin, and Apy-aya=the return or reabsorption. It is the same idea as the Simonian Treasure-house.]

[Footnote 126: Ayana simply means "moving."]

[Footnote 127: _Mânava-Dharma Shâstra_, i. 10.]

[Footnote 128: _Op. cit._, iv. 251.]

[Footnote 129: 14.]

[Footnote 130: This Gnostic gospel, together with the treatises entitled, _The Book of the Gnoses of the Invisible_ and _The Book of the Great Logos in each Mystery_ (the Bruce MSS.), is especially referred to, as, with the exception of the _Codex Nazaraeus_, being the only Gnostic works remaining to us. All else comes from the writings of the Fathers.]

[Footnote 131: xv, 1, 2]

[Footnote 132: The most advanced theory, however, is that the foetus derives nourishment from the amniotic fluid, and Dr. Jerome A. Anderson sums up his highly interesting paper on the "Nutrition of the Foetus" in the _American Journal of Obstetrics_, Vol. XXI, July, 1888, as follows:

"To briefly sum up the facts supporting amniotic nutrition:

"1st. The constant presence of nutritive substances in the amniotic fluid during the whole period of gestation.

"2nd. The certainty of the absorption by a growing, almost skinless, foetus of any nutritive material in which it is constantly bathed.

"3rd. The permeability of the digestive tract at an early period, and the necessary entrance therein, according to the laws of hydrostatics, of the albuminous amniotic fluid.

"4th. The presence of, as it seems to me, _bonâ fide_ débris of digestion, or meconium, in the lower intestine.

"5th. The presence of urine in the bladder, and bile in the upper intestine; their normal locations.

"6th. The mechanical difficulties opposing direct nutrition through the placenta, and the impossibility of nourishment by this method during the early stages of embryonic life previous to the formation of the placenta or umbilical vesicle.

"7th. The evident material source of the fluid, as shown by the hydrorrheas of pregnancy, as well as in the exhaustion the mother experiences, in some cases, at least, under its loss and rapid reproduction.

"8th. The entire absence during gestation of any trace of the placenta in certain animals, notably the salamander."]

[Footnote 133: Oratio V, _In Matrem Deorum_.]

[Footnote 134: _De Defectu Oraculorum_, xxi.]

[Footnote 135: _Dictionary of Christian Antiquities_, art. "Four Rivers, The."]

[Footnote 136: _The Homeric Cave of Nymphs_, [Greek: peri tou en Odusseia Numphon antrou].]

[Footnote 137: [Greek: legousin ek petras gegennaesthai auton]--Just. Mart. _Dial. cum. Tryph._]

[Footnote 138: _Cabiri_, ii, 363.]