Chapter XII (7)

[935] _Bundahest_, “Ahriman created out of the materials of
darkness Akuman and Ander, then Sauru and Nakit.”

[936] See Lenoir’s “Du Dragon de Metz,” in “Mémoires de
l’Académie Celtique,” i., 11, 12.

[937] Plutarch: “Isis and Osiris.”

[938] “The Origin of Serpent Worship,” by C. Staniland Wake,
M.A.I. New York: J. W. Bouton, 1877.

[939] “Tree and Serpent Worship,” etc.

[940] Godfrey Higgins: “Anacalypsis;” Dupuis: “Origines des
Cultes,” iii., 51.

[941] Martianus Capella: “Hymn to the Sun,” i., ii.; Movers:
“Phiniza,” 266.

[942] Plutarch: “Isis and Osiris.”

[943] Virgil: “Eclogues,” iv.

[944] Ovid: “Fasti,” ii., 451.

[945] Knorring: “Terra et Cœlum,” 53.

[946] Anna is an Oriental designation from the Chaldean _ana_,
or heaven, whence Anaïtis and Anaïtres. Durga, the
consort of Siva, is also named Anna purna, and was
doubtless the original St. Anna. The mother of the
prophet Samuel was named Anna; the father of his
counterpart, Samson, was _Manu_.

[947] The virgins of ancient time, as will be seen, were not
maids, but simply almas, or nubile women.

[948] Kircher: “Œdipus Ægypticus,” iii., 5.

[949] From θεραπευω, to serve, to worship, to heal.

[950] E. Pococke derives the name _Pythagoras_ from _Buddha_,
and _guru_, a spiritual teacher. Higgins makes it
Celtic, and says that it means an observer of the stars.
See “Celtic Druids.” If, however, we derive the word
_Pytho_ from פתה, _petah_, the name would signify an
expounder of oracles, and Buddha guru a teacher of the
doctrines of Buddha.

[951] In the Secret Museum of Naples, there is a marble
bas-relief representing the _Fall of Man_, in which _God
the Father plays the part of the Beguiling Serpent_.

[952] First Epistle to the Corinthians, x. 11.: “All these
things happened unto them for _types_.”

[953] Epistle to the Galatians, iv. 24: “It is written that
Abraham had two sons, the one by a bond-maid, the other
by a freewoman ... which things are an allegory.”

[954] See “Job,” by various translators, and compare the
different texts.

[955] See Kerr Porter’s “Persia,” vol. i., plates 17, 41.

[956] The expression “of the kindred of Ram” denotes that he
was an Aramæan or Syrian from Mesopotamia. Buz was a son
of Nahor. “Elihu son of Barachel” is susceptible of two
translations. Eli-Hu--God is, or Hoa is God; and
Barach-Al--the worshipper of God, or Bar-Rachel, the son
of Rachel, or son of the ewe.

[957] xxxvi. 24-27.

[958] ix. 5-11.

[959] xxxviii. 1, _et passim_.

[960] Job xxxviii. 35.

[961] Ibid., xli. 8.

[962] Ibid., xli. 34.

[963] _Atum_, or At-ma, is the Concealed God, at once Phtha
and Amon, Father and Son, Creator and thing created,
Thought and Appearance, Father and Mother.

[964] Molitor, Ennemoser, Henman, Pfaff, etc.

[965] Schopheim: “Traditions,” p. 32.

[966] W. Williams: “Primitive History;” Dunlap: “Spirit
History of Man.”

[967] Plutarch: “Isis and Osiris,” p. 17.

[968] “Sibylline Oracles,” 760-788.

[969] Euripides: “Bacchæ.”

[970] We doubt the propriety of rendering κορη, virgin.
Demeter and Persephoneia were substantially the same
divinity, as were Apollo and Esculapius. The scene of
this adventure is laid in _Krete_ or _Koureteia_, where
Zeus was chief god. It was, doubtless, _Keres_ or
Demeter that is intended. She was also named κουρα,
which is the same as κωρη. As she was the goddess of the
Mysteries, she was fittest for the place as consort of
the Serpent-God and mother of Zagreus.

[971] Pococke considers Zeus a grand lama, or chief Jaina,
and Kore-Persephone, or Kuru-Parasu-pani. Zagreus, is
_Chakras_, the wheel, or circle, the earth, the ruler of
the world. He was killed by the Titans, or Teith-ans
(Daityas). The Horns or crescent was a badge of Lamaic
sovereignty.

[972] Nonnus: “Dionysiacs.”

[973] See Deane’s “Serpent Worship,” pp. 89, 90.

[974] Creuzer: “Symbol.,” vol. i., p. 341.

[975] The Dragon is the _sun_, the generative principle--
Jupiter-Zeus; and Jupiter is called the “Holy Spirit” by
the Egyptians, says Plutarch, “De Iside,” xxxvi.

[976] In the original it stands _Æons_ (emanations). In the
translation it stands _worlds_. It was not to be
expected that, after anathematizing the doctrine of
emanations, the Church would refrain from erasing the
original word, which clashed diametrically with her
newly-enforced dogma of the Trinity.

[977] See Dean’s “Serpent Worship,” p. 145.

[978] Ecclesiasticus xxiv. 3.

[979] See Dunlap’s “Spirit History of Man,” the chapter on
“the Logos, the Only Begotten and the King.”

[980] Translated by Buckley.

[981] “Select Works on Sacrifice.”

[982] Typhon is called by Plutarch and Sanchoniathon,
“Tuphon, the _red_-skinned.” Plutarch: “Isis and
Osiris,” xxi.-xxvi.

[983] “Conflict between Religion and Science,” p. 269.

[984] Rahu and Kehetty are the two fixed stars which form
the head and tail of the constellation of the Dragon.

[985] E. Upham: “The Mahâvansi, etc.,” p. 54, for the
answer given by the chief-priest of Mulgirs Galle
Vihari, named Sue Bandare Metankere Samanere
Samayahanse, to a Dutch Governor in 1766.

[986] We leave it to the learned archæologists and philologists
to decide how the _Naga_ or Serpent worship could travel
from Kashmir to Mexico and become the Nargâl worship,
which is also a Serpent worship, and a doctrine of
lycanthropy.

[987] Michael, the chief of the Æons, is also “Gabriel, the
messenger of Life,” of the Nazarenes, and the Hindu
Indra, the chief of the good Spirits, who vanquished
Vasouki, the Demon who rebelled against Brahma.

[988] See the Gnostic amulet called the “Chnuphis-Serpent,”
in the act of raising its head crowned with the _seven
vowels_, which is the kabalistic symbol for signifying
the “gift of speech to man,” or _Logos_.

[989] “Tamas, the Vedas.”

[990] Thomas Aquinas: “Somma,” ii., 94 Art. 4.

[991] See des Mousseaux; see various other Demonographers;
the different “Trials of Witches,” the depositions of
the latter exacted by torture, etc. In our humble
opinion, the Devil must have contracted this
disagreeable smell and his habits of uncleanliness in
company with mediæval monks. Many of these saints
boasted of having never washed themselves! “To strip
one’s self for the sake of _vain_ cleanliness, is to sin
in the eyes of God,” says Sprenger, in the “Witches’
Hammer.” Hermits and monks “dreaded all cleansing as so
much defilement. There was no bathing for a thousand
years!” exclaims Michelet in his “Sorcière.” Why such an
outcry against Hindu fakirs in such a case? These, if
they keep dirty, besmear themselves only after washing,
for their religion commands them to wash every morning,
and sometimes several times a day.

[992] Lermontoff, the great Russian poet, author of the “Demon.”

[993] “Les Hauts Phénomenes de la Magie,” p. 379.

[994] “Movers,” p. 109.

[995] Hercules is of Hindu origin.

[996] The same as the Egyptian _Kneph_, and the Gnostic Ophis.

[997] “Serpent Worship,” p. 145.

[998] “Movers,” p. 397. Azazel and Samael are identical.

[999] Saturn is Bel-Moloch and even Hercules and Siva. Both
of the latter are _Harakala_, or gods of the war, of the
battle, or the “Lords of Hosts.” Jehovah is called “a
man of war” in Exodus xv. 3. “The Lord of Hosts is his
name” (Isaiah li. 15), and David blesses him for
teaching his “hands to war and his fingers to fight”
(Psalms cxliv. 1). Saturn is also the Sun, and Movers
says that “Kronos Saturn was called by the Phœnicians
_Israel_ (130). Philo says the same (in Euseb., p. 44).

[1000] “Blessed be Iahoh, Alahim, Alahi, _Israel_” (Psalm
lxxii.).

[1001] Hardy’s “Manual of Buddhism,” p. 60.

[1002] Cousin: “Lect. on Mod. Phil.,” vol. i., p. 404.

[1003] Movers, Duncker, Higgins, and others.

[1004] “Hæres,” xxxiv; “Gnostics,” p. 53.

[1005] Wine was first made _sacred_ in the mysteries of Bacchus.
Payne Knight believes--erroneously we think--that wine
was taken with the view to produce a false ecstasy
through intoxication. It was held _sacred_, however, and
the Christian Eucharist is certainly an imitation of the
Pagan rite. Whether Mr. Knight was right or wrong, we
regret to say that a Protestant clergyman, the Rev.
Joseph Blanchard, of New York, was found drunk in one of
the public squares on the night of Sunday, August 5,
1877, and lodged in prison. The published report says:
“The prisoner said that he had been to church and taken
a little too much of the communion wine!”

[1006] The initiatory rite typified a descent into the underworld.
Bacchus, Herakles, Orpheus, and Asklepius all descended
into hell and ascended thence the third day.

[1007] King’s “Hist. Apost. Creed,” 8vo, p. 26.

[1008] Justice Bailey’s “Common Prayer,” 1813, p. 9.

[1009] “Apostle’s Creed;” “Apocryphal New Testament.”

[1010] “On the Creed,” fol. 1676, p. 225.

[1011] Lib. 1, c. 2; “Lib. de Princ.,” in “Proœm. Advers.
Praxeam,” c. ii.

[1012] “De Fide et Symbol.”

[1013] “Preller:” ii., p. 154.

[1014] Nicodemus: “Apocryphal Gospel,” translated from the
Gospel published by Grynæus, “Orthodoxographa,” vol. i.,
tom. ii., p. 643.

[1015] Euripides: “Herakles,” 807.

[1016] “Æneid,” viii., 274, ff.

[1017] “Frogs;” see fragments given in “Sod, the Mystery of
Adonis.”

[1018] See pages 180-187, 327.

[1019] Aristophanes: “Frogs.”

[1020] See Preface to “Hermas” in the Apocryphal New Testament.

[1021] In the “Life of Buddha,” of Bkah Hgyur (Thibetan text),
we find the original of the episode given in the Gospel
according to Luke. An old and holy ascetic, Rishi Asita,
comes from afar to see the infant Buddha, instructed as
he is of his birth and mission by supernatural visions.
Having worshipped the little Gautama, the old saint
bursts into tears, and upon being questioned upon the
cause of his grief, answers: “After becoming Buddha, he
will help hundreds of thousands of millions of creatures
to pass to the other shore of the ocean of life, and
will lead them on forever to immortality. And I--I shall
not behold this pearl of Buddhas! Cured of my illness, I
shall not be freed by him from human passion! Great
King! I am too old--that is why I weep, and why, in my
sadness, I heave long sighs!”

It does not prevent the holy man, however, from
delivering prophecies about the young Buddha, which,
with a very slight difference, are of the same substance
as those of Simeon about Jesus. While the latter calls
the young Jesus “a light for the revelation of the
Gentiles and the glory of the people of Israel,” the
Buddhist prophet promises that the young prince will
find himself clothed with the perfect and complete
_enlightenment_ or “light” of Buddha, and will turn the
wheel _of law_ as no one _ever did before him_. “Rgya
Tcher Rol Pa;” translated from the Thibetan text and
revised on the original Sanscrit, _Lalitavistara_, by P.
E. Foncaux. 1847. Vol. ii., pp. 106, 107.

[1022] The sign of the cross--only a few days after the
resurrection, and before the cross was ever thought
of as a symbol!

[1023] Payne Knight shows that “from the time of the first
King Menes, under whom all the country below Lake Mœris
was a bog (Herod., ii., 4), to that of the Persian
invasion, when it was the garden of the world”--between
11,000 and 12,000 years must have elapsed. (See “Ancient
Art and Mythology;” cli., R. Payne Knight, p. 108. Edit.
by A. Wilder.)

[1024] Seth or Sutech, “Rawlinson’s History of Herodotus,”
book ii., appendix viii., 23.

[1025] The fact is vouchsafed for by Epiphanius. See Hone:
“Apocryphal New Testament;” “The Gospel of the Birth of
Mary.”

In his able article “Bacchus, the Prophet-God,”
Professor A. Wilder remarks that “Tacitus was misled
into thinking that the Jews worshipped an ass, the
symbol of Typhon or Seth, the Hyk-sos God. The Egyptian
name of the ass was _eo_, the phonetic of Iao;” and
hence, probably, he adds, “a symbol from that mere
circumstance.” We can hardly agree with this learned
archæologist, for the idea that the Jews reverenced, for
some mysterious reason, Typhon under his symbolical
representation rests on more proof than one. And for one
we find a passage in the “Gospel of Mary,” is cited from
Epiphanius, which corroborates the fact. It relates to
the death of “Zacharias, the father of John the Baptist,
murdered by Herod,” says the Protevangelion. Epiphanius
writes that the cause of the death of Zacharias was that
upon seeing a vision in the temple he, through surprise,
was willing to disclose it, but his mouth was stopped.
That which he saw was at the time of his offering
incense, and it was a man STANDING IN THE FORM OF AN
ASS. When he was gone out, and had a mind to speak thus
to the people, _Woe unto you, whom do ye worship?_ he
who had appeared unto him in the temple took away the
use of his speech. Afterward when he recovered it, and
was able to speak, he declared this to the Jews, and
they slew him. They (the Gnostics) add in this book,
that on this very account the high priest was commanded
by the law-giver (Moses) to carry little bells, that
whensoever he went into the temple to sacrifice, he
_whom they worshipped_, hearing the noise of the bells,
might have time enough to hide himself, and not be
caught in that ugly shape and figure” (Epiph.).

[1026] “Phallism in Ancient Religions,” by Staniland Wake and
Westropp, p. 74.

[1027] Hercules is also a god-fighter as well as Jacob-Israel.

[1028] “Phallism in Ancient Religions,” p. 75.

[1029] Antiochus Epiphanius found in 169 B.C. in the Jewish
temple, a man kept there to be sacrificed. Apion:
“Joseph, contra Apion,” ii., 8.

[1030] The ox of Dionysus was sacrificed at the Bacchic Mysteries.
See “Anthon,” p. 365.

[1031] “Paus.,” 5, 16.

[1032] Judges iv. 4.

[1033] 2 Kings, xxii. 14.

[1034] xiv. 2; xx. 16, 17.

[1035] xxvii. 28, 29.

[1036] The festival denominated Liberalia occurred on the
seventeenth of March, now St. Patrick’s Day. Thus
Bacchus was also the patron saint of the Irish.

[1037] Prof. A. Wilder: “Bacchus, the Prophet-God,” in the June
number (1877) of the “Evolution, a Review of Polities,
Religion, Science, Literature, and Art.”

[1038] “Edinburgh Review,” April, 1851, p. 411.

[1039] “Indian Sketches; or Life in the East,” written for the
“Commercial Bulletin,” of Boston.

[1040] See chapter ii. of this vol., p. 110.

[1041] It would be worth the trouble of an artist, while
travelling around the world, to make a collection of the
multitudinous varieties of Madonnas, Christs, saints,
and martyrs as they appear in various costumes in
different countries. They would furnish models for
masquerade balls in aid of church charities!

[1042] Even as we write, there comes from Earl Salisbury,
Secretary of State for India, a report that the Madras
famine is to be followed by one probably still more
severe in Southern India, the very district where the
heaviest tribute has been exacted by the Catholic
missionaries for the expenses of the Church of Rome. The
latter, unable to retaliate otherwise, despoils British
subjects, and when famine comes as a consequence, makes
the heretical British Government pay for it.

[1043] “Ancient Faiths and Modern,” p. 24.

[1044] “Fétichisme, Polythéisme, Monothéisme.”

[1045] “Oriental and Linguistic Studies,” “Vedic Doctrine of a
Future Life,” by W. Dwight Whitney, Prof. of Sanscrit
and Comparative Philology at Yale College.

[1046] “Oriental and Linguistic Studies,” p. 48.

[1047] In his article on “Paul, the Founder of Christianity,”
Professor A. Wilder, whose intuitions of truth are
always clear, says: “In the person of _Aher_ we
recognize the Apostle Paul. He appears to have been
known by a variety of appellations. He was named _Saul_,
evidently because of his vision of Paradise--Saul or
_Sheol_ being the Hebrew name of the other world.
_Paul_, which only means ‘the little man,’ was a species
of nickname. _Aher_, or _other_, was an epithet in the
Bible for persons outside of the Jewish polity, and was
applied to him for having extended his ministry to the
Gentiles. His real name was Elisha ben Abuiah.”

[1048] “In the ‘Talmud’ Jesus is called AUTU H-AIS, אותו האיש,
_that man_.”--A. Wilder.

[1049] See Moor’s plates, 75, No. 3.

[1050] Max Müller’s estimate.

[1051] Dr. Lundy: “Monumental Christianity,” p. 153.

[1052] Buddhaghosa’s “Parables,” translated from the
Burmese, by Col. H. T. Rogers, R. E.; with an
introduction by M. Müller, containing “Dhammapada,”
1870.

[1053] Interpreter of the Consulate-General in Siam.

[1054] “Ancient Faith and Modern,” p. 162.

[1055] Ibid.

[1056] The words contained within quotation marks are Inman’s.

[1057] See vol. i. of this work, p. 319.

[1058] p. 57.

[1059] Matthew vii. 2.

[1060] P. 25.

[1061] See Draper’s “Conflict between Religion and Science,”
p. 224.

[1062] This is the doctrine of the Supralapsarians, who
asserted that “He [God] _predestinated the fall of
Adam_, with all its pernicious consequences, from all
eternity, and that our first parents had no liberty from
the beginning.”

It is also to this highly-moral doctrine that the
Catholic world became indebted, in the eleventh century,
for the institution of the Order known as the Carthusian
monks. Bruno, its founder, was driven to the foundation
of this monstrous Order by a circumstance well worthy of
being recorded here, as it graphically illustrates this
_divine_ predestination. A friend of Bruno, a French
physician, famed far and wide for his extraordinary
_piety_, _purity of morals_, and _charity_, died, and
his body was watched by Bruno himself. Three days after
his death, and as he was going to be buried, the pious
physician suddenly sat up in his coffin and declared, in
a loud and solemn voice, “that by the just judgment of
God he was eternally damned.” After which consoling
message from beyond the “dark river,” he fell back and
relapsed into death.

In their turn, the Parsi theologians speak thus: “If any
of you commit sin under the belief that he shall be
saved by _somebody_, both the deceiver as well as the
deceived shall be damned to the day of Rasta Khéz....
There is no Saviour. In the other world you shall
receive the return according to your actions.... _Your
Saviour is your deeds_ and God Himself.[1063]

[1063] “The Modern Parsis,” lecture by Max Müller, 1862.

[1064] “De Isid. et Osir.,” p. 380.

[1065] Every tradition shows that Jesus was educated in Egypt
and passed his infancy and youth with the Brotherhoods
of the Essenes and other mystic communities.

[1066] Bunsen found some records which show the language and
religious worship of the Egyptians, for instance, not
only existing at the opening of the old Empire, “but
already so fully established and fixed as to receive
_but a very slight development_ in the course of the
old, middle, and modern Empires,” and while this opening
of the old Empire is placed by him beyond the Menes
period, at least 4,000 years B.C., the origin of the
ancient Hermetic prayers and hymns of the “Book of the
Dead,” is assigned by Bunsen to the pre-Menite dynasty
of Abydos (between 4,000 and 4,500 B.C.), thus showing
that “the system of Osirian worship and mythology was
already formed 3,000 years before the days of Moses.”

[1067] It was also called the “hook of attraction.” Virgil
terms it “Mystica vannus Iacchi,” “Georgics,” i., 166.

[1068] In an Address to the Delegates of the Evangelical
Alliance, New York, 1874, Mr. Peter Cooper, a Unitarian,
and one of the noblest _practical_ Christians of the
age, closes it with the following memorable language:
“In that _last and final account_ it will be happy for
us if we shall then find that our influence through life
has tended to feed the hungry, to clothe the naked, and
soothe the sorrows of those who were sick and in
prison.” Such words from a man who has given two million
dollars in charity; educated four thousand young girls
in useful arts, by which they gain a comfortable
support; maintained a free public library, museum, and
reading-room; classes for working people; public
lectures by eminent scientists, open to all; and been
foremost in all good works, throughout a long and
blameless life, come with the noble force that marks the
utterances of all benefactors of their kind. The deeds
of Peter Cooper will cause posterity to treasure his
golden sayings in its heart.

[1069] “_Aus dem Tibetischen übersetzt und mit dem Originaltexte
herausgegeben_,” von S. J. Schmidt.

[1070] “Buddhism in Tibet,” by Emil Schlagintweit, 1863, p. 213.

[1071] “Ecclesiastical History,” l. i., c. 13.

[1072] Tathagâta is Buddha, “he who walks in the footsteps of
his predecessors;” as _Bhagavat_--he is the _Lord_.

[1073] We have the same legend about St. Veronica--as a pendant.

[1074] “Introduction à l’Histoire du Buddhisme Indien,” E.
Burnouf, p. 341.

[1075] Moses was a most notable practitioner of Hermetic
Science. Bearing in mind that Moses (Asarsiph) is made
to run away to the Land of Midian, and that he “sat down
by a well” (Exod. ii.), we find the following:

The “Well” played a prominent part in the Mysteries of
the Bacchic festivals. In the sacerdotal language of
every country, it had the same significance. A well is
“the fountain of salvation” mentioned in _Isaiah_ (xii.
3). The water is the _male principle_ in its spiritual
sense. In its physical relation in the allegory of
creation, the water is chaos, and chaos is the female
principle vivified by the Spirit of God--the male
principle. In the “Kabala,” _Zachar_ means “male;” and
the Jordan was called Zachar (“Universal History,” vol.
ii., p. 429). It is curious that the Father of St. John
the Baptist, the Prophet of _Jordan_--Zacchar--should be
called _Zachar-ias_. One of the names of Bacchus is
_Zagreus_. The ceremony of pouring water on the shrine
was sacred in the Osirian rites as well as in the Mosaic
institutions. In the _Mishna_ it is said, “Thou shalt
dwell in Succa and _pour out water_ seven, and the pipes
six days” (“Mishna Succah,” p. 1). “Take _virgin earth_
... and work up the _dust_ with _living_ WATER,”
prescribes the _Sohar_ (Introduction to “Sohar;”
“Kabbala Denudata,” ii., pp. 220, 221). Only “earth and
water, according to Moses, can bring forth a _living
soul_,” quotes Cornelius Agrippa. The water of Bacchus
was considered to impart the Holy _Pneuma_ to the
initiate; and it washes off all sin by baptism through
the Holy _Ghost_, with the Christians. The “well” in the
kabalistic sense, is the mysterious emblem of the
_Secret Doctrine_. “If any man thirst, let him come
_unto me and drink_,” says Jesus (John vii.).

Therefore, Moses the adept, is naturally enough
represented sitting by a well. He is approached by the
_seven_ daughters of the Kenite Priest of Midian coming
to fill the troughs, _to water their father’s flock_.
Here we have seven again--the mystic number. In the
present biblical allegory the daughters represent the
_seven occult powers_. “The shepherds came and drove
them (the seven daughters) away, but Moses stood up, and
helped them, and watered their flock.” The shepherds are
shown, by some kabalistic interpreters, to represent the
seven “badly-disposed Stellars” of the Nazarenes; for in
the old Samaritan text the number of these Shepherds is
also said to be seven (see kabalistic books).

Then Moses, who had conquered the seven _evil_ Powers,
and won the friendship of the seven _occult_ and
beneficent ones, is represented as living with the Reuel
Priest of Midian, who invites “the Egyptian” to eat
bread, _i.e._, to partake of his wisdom. In the Bible
the elders of Midian are known as great soothsayers and
diviners. Finally, Reuel or Jethro, the initiator and
instructor of Moses, gives him in marriage his daughter.
This daughter is Zipporah, _i.e._, the esoteric Wisdom,
the shining light of knowledge, for Siprah means the
“shining” or “resplendent,” from the word “Sapar” to
shine. Sippara, in Chaldea, was the city of the “Sun.”
Thus Moses was initiated by the Midianite, or rather the
Kenite, and thence the biblical allegory.

[1076] Schmidt: “Der Weise und der Thor,” p. 37.

[1077] “Rgya Tcher Rol. Pa.,” “History of Buddha Sakya-muni”
(Sanscrit), “Lalitavistara,” vol. ii., pp. 90, 91.

[1078] “Protevangelion” (ascribed to James), ch. xiii. and xiv.

[1079] “Pali Buddhistical Annals,” iii., p. 28; “Manual of
Buddhism,” 142. Hardy.

[1080] “Gospel of the Infancy,” chap. xx., xxi.; accepted by
Eusebius, Athanasius, Epiphanius, Chrysostom, Jerome,
and others. The same story, with the Hindu earmarks
rubbed off to avoid detection, is found at Luke ii.,
46, 47.

[1081] Alabaster: “Wheel of the Law,” pp. 29, 34, 35, and 38.

[1082] E. Upham: “The History and Doctrines of Buddhism,”
p. 135. Dr. Judson fell into this prodigious error by
reason of his fanaticism. In his zeal to “save souls,”
he refused to peruse the Burmese classics, lest his
attention should be diverted thereby.

[1083] “Indian Antiquary,” vol. ii., p. 81; “Book of Ser Marco
Polo,” vol. i., p. 441.

[1084] “Ssabismus,” vol. i., p. 725.

[1085] Murray’s “History of Discoveries in Asia.”

[1086] “Manual of Buddhism,” p. 142.

[1087] See Inman’s “Ancient Pagan and Modern Christian
Symbolism,” p. 92.

[1088] “Rgya. Tcher. Rol. Pa.,” Bkah Hgyour (Thibetan version).

[1089] Gospel according to Luke, i. 39-45.

[1090] Didron: “Iconograph. Chrétienne Histoire de Dieu.”

[1091] There are numerous works deduced immediately from the
“Vedas,” called the “Upa-Ved.” Four works are included
under this denomination, namely, the “Ayus,”
“Gandharva,” “Dhanus,” and “Sthāpatya.” The third
“Upaveda” was composed by Viswamitra for the use of the
Kshatriyas, the warrior caste.

[1092] Bunsen’s “Egypt’s Place in Universal History,” vol. v.,
p. 93.

[1093] Alabaster; “Wheel of the Law,” pp. 43-47.

[1094] “The Debatable Land,” p. 145.

[1095] “We divide our zeal,” says Dr. Henry More, “against so
many things that we fancy Popish, that we scarce reserve
_a just share of detestation_ against what is truly so.
Such are that gross, rank, and scandalous impossibility
_of transubstantiation_, the various modes of fulsome
idolatry and lying impostures, the uncertainty of their
loyalty to their lawful sovereigns by their
superstitious adhesion to the spiritual tyranny of the
Pope, and that _barbarous and ferine cruelty against
those_ that are not either such fools as to be persuaded
to believe such things as they would obtrude upon men,
or, are not so false to God and their own consciences,
as, knowing better, yet to profess them” (Postscript to
“Glanvill”).

[1096] Payne Knight believes that Ceres was not a personification
of the brute matter which composed the earth, but of the
female _productive principle_ supposed to pervade it,
which, joined to the active, was held to be the cause of
the organization and animation of its substance.... She
is mentioned as the wife of the Omnipotent Father,
Æther, or Jupiter (“The Symbolical Language of Ancient
Art and Mythology,” xxxvi.). Hence the words of Christ,
“it is the Spirit that quickeneth, _flesh profiteth
nothing_,” applied in their dual meaning to both
spiritual and terrestrial things, to spirit and matter.

Bacchus, as Dionysus, is of Indian origin. Cicero
mentions him as a son of Thyoné and Nisus. Διόνυσος
means the god Dis from Mount Nys in India. Bacchus,
crowned with ivy, or _kissos_, is Christna, one of whose
names was _Kissen_. Dionysus is preëminently the deity
on whom were centred all the hopes for future life; in
short, he was the god who was expected to _liberate the
souls of men_ from their prisons of flesh. Orpheus, the
poet-Argonaut, is also said to have come on earth to
purify the religion of its gross, and terrestrial
anthropomorphism, he abolished human sacrifice and
instituted a mystic theology based on pure spirituality.
Cicero calls Orpheus a son of Bacchus. It is strange
that both seem to have originally come from India. At
least, as Dionysus Zagreus, Bacchus is of undoubted
Hindu origin. Some writers deriving a curious analogy
between the name of Orpheus and an old Greek term,
ὀρφος, _dark or tawny-colored_, make him Hindu by
connecting the term with his dusky Hindu complexion. See
Voss, Heyne and Schneider on the Argonautis.

[1097] “Vie de Jesus,” p. 219.

[1098] Ibid., p. 221.

[1099] “Analysis of Religious Belief,” vol. i., p. 467.

[1100] See the “Gita,” translated by Charles Wilkins, in 1785;
and the “Bhagavad-Purana,” containing the history of
Christna, translated into French by Eugène Burnouf.
1840.

[1101] Matthew vii. 21.

[1102] “Of the People of India,” vol. i., p. 84.

[1103] Or “Researches into the Mysteries of Occultism;” Boston,
1877, Edited by Mrs. E. Hardinge Britten.

[1104] See “Stone Him to Death;” “Septenary Institutions.”
Capt. James Riley, in his “Narrative” of his enslavement
in Africa, relates like instances of great longevity on
the Sahara Desert.

[1105] Russian Armenia; one of the most ancient Christian
convents.

[1106] “Egyptian Book of the Dead.” The Hindus have seven
upper and seven lower heavens. The seven mortal sins of
the Christians have been borrowed from the Egyptian
Books of Hermes with which Clement of Alexandria was so
familiar.

[1107] The atrocious custom subsequently introduced among the
people, of sacrificing human victims, is a perverted
copy of the Theurgic Mystery. The Pagan priests, who did
not belong to the class of the hierophants, carried on
for awhile this hideous rite, and it served to screen
the genuine purpose. But the Grecian Herakles is
represented as the adversary of human sacrifices and as
slaying the men and monsters who offered them. Bunsen
shows, by the very absence of any representation of
human sacrifice on the oldest monuments, that this
custom had been abolished in the old Empire, at the
close of the seventh century after Menes; therefore,
3,000 years B.C., Iphiscrates had stopped the human
sacrifices entirely among the Carthaginians. Diphilus
ordered bulls to be substituted for human victims.
Amosis forced the priests to replace the latter by
figures of wax. On the other hand, for every stranger
offered on the shrine of Diana by the inhabitants of the
Tauric Chersonesus, the Inquisition and the Christian
clergy can boast of a dozen of heretics offered on the
altar of the “mother of God,” and her “Son.” And when
did the Christians ever think of substituting either
animals or wax-figures for living heretics, Jews, and
witches? They burned these in effigy only when, through
providential interference, the doomed victims had
escaped their clutches.

[1108] This is why Jesus recommends prayer in the solitude of
one’s closet. This secret prayer is but the _paravidya_
of the Vedantic philosopher: “He who knows his soul
(inner self) daily retires to the region of _Swarga_
(the heavenly realm) in his own heart,” says the
_Brihad-Aranyaka_. The Vedantic philosopher recognizes
the Âtman, the spiritual _self_, as the sole and Supreme
God.

[1109] “Wheel of the Law,” p. 54.

[1110] A. Wilder: “Ancient and Modern Prophecy.”

[1111] While at _Petrovsk_ (Dhagestan, region of the Caucasus)
we had the opportunity of witnessing another such
_mystery_. It was owing to the kindness of Prince
Melikoff, the governor-general of Dhagestan, living at
Temerchan-Shoura, and especially of Prince Shamsoudine,
the ex-reigning Shamchal of Tarchoff, a native Tartar,
that during the summer of 1865 we assisted at this
ceremonial from the safe distance of a sort of private
box, constructed under the ceiling of the temporary
building.

[1112] Does not this afford us a point of comparison with the
so-called “materializing mediums?”

[1113] The Yezidis must number over 200,000 men altogether.
The tribes which inhabit the Pashalik of Bagdad, and are
scattered over the Sindjar mountains are the most
dangerous, as well as the most hated for their evil
practices. Their chief Sheik lives constantly near the
tomb of their prophet and reformer Adi, but every tribe
chooses its own sheik among the most learned in the
“black art.” This Adi or Ad is a mythic ancestor of
theirs, and simply is, Adi--the God of wisdom or the
Parsi Ab-ad the first ancestor of the human race, or
again Adh-Buddha of the Hindus, anthropomorphized and
degenerated.

[1114] Within less than four months we have collected from the
daily papers forty-seven cases of crime, ranging from
drunkenness up to murder, committed by ecclesiastics in
the United States only. By the end of the year our
correspondents in the East will have valuable facts to
offset missionary denunciations of “heathen”
misdemeanors.

[1115] “Evolution,” art. Paul, the Founder of Christianity.

[1116] We find in Galatians iv. 4, the following: “But when the
fulness of the time was come, God sent forth his Son,
_made of a woman, made under the law_.”

[1117] The date has been fully established for these Pali Books
in our own century; sufficiently so, at least, to show
that they existed in Ceylon, 316 B.C., when Mahinda, the
son of Asoka, was there (See Max Müller, “Chips, etc.,”
vol. i., on Buddhism).

[1118] “A New Historical Relation of the Kingdom of Siam,” by
M. de la Loubère, Envoy to Siam from France, 1687-8,
chap. xxv., London; “Diverse Observations to be Made in
Preaching the Gospel to the Orientals.”

The Sieur de la Loubère’s report to the king was made,
as we see, in 1687-8. How thoroughly his proposition to
the Jesuits, to suppress and dissemble in preaching
Christianity to the Siamese, met their approval, is
shown in the passage elsewhere quoted from the Thesis
propounded by the Jesuits of Caen (“Thesis propugnata in
regio Soc. Jes. Collegio, celeberrimæ Academiæ
Cadoniensis, die Veneris, 30 Jan., 1693), to the
following effect: “... neither do the Fathers of the
Society of Jesus dissemble _when they adopt the
institute and the habit_ of the Talapoins of Siam.” In
five years the Ambassador’s little lump of leaven had
leavened the whole.

[1119] In a discourse of Hermes with Thoth, the former says:
“It is impossible for thought to rightly conceive of
God.... One cannot describe, through material organs,
that which is immaterial and eternal.... One is a
perception of the spirit, the other a reality. That
which can be perceived by our senses can be described in
words; but that which is incorporeal, invisible,
immaterial, and without form cannot be realized through
our ordinary senses. I understand thus, O Thoth, I
understand that God is ineffable.”

In the _Catechism of the Parsis_, as translated by M.
Dadabhai Naoroji, we read the following:

“Q. What is the form of our God?”

“A. Our God has neither face nor form, color nor shape,
nor fixed place. There is no other like Him. He is
Himself, singly such a glory that we cannot praise or
describe Him; nor our mind comprehend Him.”

[1120] “Contemporary Review,” p. 588, July, 1870.

[1121] “Book of Ser Marco Polo,” vol. ii., pp. 304, 306.

[1122] Ibid.

[1123] Ibid.

[1124] “Dec.,” v., lib. vi., cap. 2.

[1125] “Travels in Tartary,” etc., pp. 121, 122.

[1126] “Book of Ser Marco Polo,” vol. ii., p. 340.

[1127] His twenty or more volumes on Oriental subjects are
indeed a curious conglomerate of truth and fiction. They
contain a vast deal of fact about Indian traditions,
philosophy and chronology, with most just views
courageously expressed. But it seems as if the
philosopher were constantly being overlaid by the
romancist. It is as though two men were united in their
authorship--one careful, serious, erudite, scholarly,
the other a sensational and sensual French romancer, who
judges of facts not as they are but as _he_ imagines
them. His translations from _Manu_ are admirable; his
controversial ability marked; his views of priestly
morals unfair, and in the case of the Buddhists,
positively slanderous. But in all the series of volumes
there is not a line of dull reading; he has the eye of
the artist, the pen of the poet of nature.

[1128] Les Fils de Dieu. “L’Inde Brahmanique,” p. 296.

[1129] In its general sense, _Isvara_ means “Lord;” but the
Isvara of the mystic philosophers of India was
understood precisely as the union and communion of men
with the Deity of the Greek mystics. _Isvara-Parasada_
means, literally, in Sanscrit, _grace_. Both of the
“Mimansas,” treating of the most abstruse questions,
explain _Karma_ as merit, or the _efficacy of works_;
Isvara-Parasada, as grace; and _Sradha_, as faith. The
“Mimansas” are the work of the two most celebrated
theologians of India. The “Pourva-Mimansa” was written
by the philosopher Djeminy, and the “Outtara-Mimansa”
(or Vedanta), by Richna Dvipayaa Vyasa, who collected
the four “Vedas” together. (See Sir William Jones,
Colebrooke, and others.)

[1130] Suetonius: “August.”

[1131] Plutarch.

[1132] “Pliny,” xxx., pp. 2, 14.

[1133] “Servius ad. Æon,” p. 71.

[1134] Peary Chand Mittra: “The Psychology of the Aryas;”
“Human Nature,” for March, 1877.

[1135] The Boulogne (France) correspondent of an English
journal says that he knows of a gentleman who has had an
arm amputated at the shoulder, “who is certain that he
has a spiritual arm, which he sees and actually feels
with his other hand. He can touch anything, and even
pull up things with the spiritual or phantom arm and
hand.” The party knows nothing of spiritualism. We give
this as we get it, without verification, but it merely
corroborates what we have seen in the case of an Eastern
adept. This eminent scholar and practical kabalist can
at will project his astral arm, and with the hand take
up, move, and carry objects, even at a considerable
distance from where he may be sitting or standing. We
have often seen him thus minister to the wants of a
favorite elephant.

[1136] Answer to a question at “The National Association of
Spiritualists,” May 14th, 1877.

[1137] “A Buddhist’s Opinions of the Spiritual States.”

[1138] See the “London Spiritualist,” May 25, 1877, p. 246.

[1139] See Coleman’s “Hindu Mythology.”

[1140] Russian subjects are not allowed to cross the Tartar
territory, neither the subjects of the Emperor of
China to go to the Russian factories.

[1141] These are the representatives of the Buddhist Trinity,
Buddha, Dharma, and Sangha, or Fo, Fa, and Sengh, as
they are called in Thibet.

[1142] A Bikshu is not allowed to accept anything directly even
from laymen of his own people, least of all from a
foreigner. The slightest contact with the body and even
dress of a person not belonging to their special
community is carefully avoided. Thus even the offerings
brought by us and which comprised pieces of red and
yellow _pou-lou_, a sort of woollen fabric the lamas
generally wear, had to pass through strange ceremonies.
They are forbidden, 1, to ask or beg for anything--even
were they starving--having to wait until it is
voluntarily offered; 2, to touch either gold or silver
with their hands; 3, to eat a morsel of food, even when
presented, unless the donor distinctly says to the
disciple, “This is for your master to _eat_.” Thereupon,
the disciple turning to the _pazen_ has to offer the
food in his turn, and when he has said, “Master, this is
allowed; take and eat,” then only can the lama take it
with the right hand, and partake of it. All our
offerings had to pass through such purifications. When
the silver pieces, and a few handfuls of annas (a coin
equal to four cents) were at different occasions offered
to the community, a disciple first wrapped his hand in a
yellow handkerchief, and receiving it on his palm,
conveyed the sum immediately into the _Badir_, called
elsewhere _Sabaït_, a sacred basin, generally wooden,
kept for offerings.

[1143] These stones are highly venerated among Lamaists and
Buddhists; the throne and sceptre of Buddha are
ornamented with them, and the Taley Lama wears one on
the fourth finger of the right hand. They are found in
the Altai Mountains, and near the river Yarkuh. Our
talisman was a gift from the venerable high-priest, a
_Heiloung_, of a Kalmuck tribe. Though treated as
apostates from their primitive Lamaism, these nomads
maintain friendly intercourse with their brother
Kalmucks, the Chokhots of Eastern Thibet and Kokonor,
but even with the Lamaists of Lha-Ssa. The
ecclesiastical authorities however, will have no
relations with them. We have had abundant opportunities
to become acquainted with this interesting people of the
Astrakhan Steppes, having lived in their _Kibitkas_ in
our early years, and partaken of the lavish hospitality
of the Prince Tumene, their late chief, and his
Princess. In their religious ceremonies, the Kalmucks
employ trumpets made from the thigh and arm bones of
deceased rulers and high priests.

[1144] The Buddhist Kalmucks of the Astrakhan steppes are
accustomed to make their idols out of the cremated ashes
of their princes and priests. A relative of the author
has in her collection several small pyramids composed of
the ashes of eminent Kalmucks and presented to her by
the Prince Tumene himself in 1836.

[1145] The sacred fan used by the chief priests instead of an
umbrella.

[1146] See vol. i., p. 476.

[1147] See his “Lectures on Sound.”

[1148] From the compound word sûtra, maxim or precept, and
antika, close or near.

[1149] It sounds like injustice to Asôka to compare him with
Constantine, as is done by several Orientalists. If, in
the religious and political sense, Asôka did for India
what Constantine is alleged to have achieved for the
Western World, all similarity stops there.

[1150] See “Indian Sketches;” Appleton’s “New Cyclopedia,” etc.

[1151] _Aum_ (mystic Sanscrit term of the Trinity), _mani_
(holy jewel), _padmé_ (_in_ the lotus, padma being the
name for lotus), _houm_ (be it so). The six syllables in
the sentence correspond to the six chief powers of
nature emanating from Buddha (the abstract deity, not
Gautama), who is the _seventh_, and the Alpha and Omega
of being.

[1152] Moru (the pure) is one of the most famous lamaseries of
Lha-Ssa, directly in the centre of the city. There the
Shaberon, the Taley Lama, resides the greater portion of
the winter months; during two or three months of the
warm season his abode is at Foht-lla. At Moru is the
largest typographical establishment of the country.

[1153] The Buddhist great canon, containing 1,083 works in
several hundred volumes, many of which treat of magic.

[1154] “Crawfurd’s Mission to Siam,” p. 182.

[1155] “Semedo,” vol. iii., p. 114.

[1156] There was an anecdote current among Daguerre’s friends
between 1838 and 1840. At an evening party, Madame
Daguerre, some two months previous to the introduction
of the celebrated Daguerrean process to the _Académie
des Sciences_, by Arago (January, 1839), had an earnest
consultation with one of the medical celebrities of the
day about her husband’s mental condition. After
explaining to the physician the numerous symptoms of
what she believed to be her husband’s mental aberration,
she added, with tears in her eyes, that the greatest
proof to her of Daguerre’s insanity was his firm
conviction that he would succeed in nailing his own
shadow to the wall, or fixing it on _magical_ metallic
plates. The physician listened to the intelligence very
attentively, and answered that he had himself observed
in Daguerre lately the strongest symptoms of what, to
his mind, was an undeniable proof of madness. He closed
the conversation by firmly advising her to send her
husband quietly and without delay to Bicétre, the
well-known lunatic asylum. Two months later a profound
interest was created in the world of art and science by
the exhibition of a number of pictures taken by the new
process. The _shadows_ were fixed, after all, upon
metallic plates, and the “lunatic” proclaimed the father
of photography.

[1157] Schott: “Über den Buddhismus,” p. 71.

[1158] “The Book of Ser Marco Polo,” vol. ii., p. 352.

[1159] Ibid., vol. ii., p. 130, quoted by Col. Yule in vol. ii.,
p. 353.

[1160] No country in the world can boast of more medicinal
plants than Southern India, Cochin, Burmah, Siam, and
Ceylon. European physicians--according to time-honored
practice--settle the case of professional rivalship, by
treating the native doctors as quacks and empirics; but
this does not prevent the latter from being often
successful in cases in which eminent graduates of
British and French schools of Medicine have signally
failed. Native works on Materia Medica do not certainly
contain the secret remedies known, and successfully
applied by the native doctors (the Atibbā), from time
immemorial; and yet the best febrifuges have been
learned by British physicians from the Hindus, and where
patients, deafened and swollen by abuse of quinine, were
slowly dying of fever under the treatment of enlightened
physicians, the bark of the Margosa, and the Chiretta
herb have cured them completely, and these now occupy an
honorable place among European drugs.

[1161] The Hindu appellation for the peculiar mantrâm or charm
which prevents the serpent from biting.

[1162] Between the bells of the “heathen” worshippers, and the
bells and pomegranates of the Jewish worship, the
difference is this: the former, besides purifying the
soul of man with their harmonious tones, kept _evil_
demons at a distance, “for the sound of pure bronze
breaks the enchantment,” says Tibullius (i., 8-22), and
the latter explained it by saying that the sound of the
bells “should be heard [by the Lord] when he [the
priest] goeth in unto the holy place before the Lord,
and when he goeth out, _that he die not_” (Exodus
xxviii. 33; Eccles. xiv. 9). Thus, one sound served to
keep away _evil_ spirits, and the other, the Spirit of
Jehovah. The Scandinavian traditions affirm that the
Trolls were always driven from their abodes by the bells
of the churches. A similar tradition is in existence in
relation to the fairies of Great Britain.

[1163] An elemental dæmon, in which every native of Asia believes.

[1164] Lady, or Madam, in Moldavian.

[1165] The hour in Bucharest corresponded perfectly with that
of the country in which the scene had taken place.

[1166] Capt. W. L. D. O’Grady: “Life in India.”

[1167] Neither Russia nor England succeeded in 1849 in forcing
them to recognize and respect the Turkish from the
Persian territory.

[1168] Persepolis is the Persian Istakhâar, northeast of
Shiraz; it stood on a plain now called Merdusht. At the
confluence of the ancient Medus and the Araxes, now
Pulwân and Bend-emir.

[1169] “Ægyptiaci Theatrum Hierogliphicum,” p. 544.

[1170] We have twice assisted at the strange rites of the
remnants of that sect of fire-worshippers known as the
Guebres, who assemble from time to time at Baku, on the
“field of fire.” This ancient and mysterious town is
situated near the Caspian Sea. It belongs to Russian
Georgia. About twelve miles northeast from Baku stands
the remnant of an ancient Guebre temple, consisting of
four columns, from whose empty orifices issue constantly
jets of flame, which gives it, therefore, the name of
Temple of the Perpetual Fire. The whole region is
covered with lakes and springs of naphtha. Pilgrims
assemble there from distant parts of Asia, and a
priesthood, worshipping the divine principle of fire, is
kept by some tribes, scattered hither and thither about
the country.

[1171] Baadéy-ku-Ba--literally “a gathering of winds.”

[1172] See also “Magic and Mesmerism,” a novel reprinted by the
Harpers, thirty years ago.

INDEX.

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

Alligators do not disturb fakirs, i. 383

Allopathists in medicine enemies to psychology, i. 88;
oppose everything till stamped as regular, _ib._;
oppose discoveries, _ib._

All things formed after the model, i. 302

“Almighty, the Nebulous,” i. 129

Al-om-jah, an Egyptian hierophant, ii. 364

Alsatians believe Paracelsus to be only sleeping in his grave, ii. 500

Amasis, King of Egypt, sends a linen garment to Lindus, i. 536

Amazons, their circle-dance in Palestine, ii. 45

Amberley, Viscount, regards Jesus as an iconoclastic idealist, ii.
562;
looks down upon the social plane indicated by the great Sopher,
_ib._

Amenthes, or Amenti, has no blazing hell, ii. 11

Americ, or great mountain, the name of a range in Central America
visited by Columbus, i. 592